c 


"/-^d 


LIBRARY 

OF   THE 

Theological   Seminary 

PRINCETON,    N.  J. 

Case,   .^(Z:..^. .P^^'S'"'^ 

Snelf,    Jy^U  Seci'     

T>     1                                   No, 
Book,  ;      


-^^-v-c 


CHRISTIANITY 

AS 

OLD  AS  THE  CREATION  : 


OR  THE 


GOSPEL, 

A 

REPUBLICATION 

OF  THE 

RELIGION  OF  NATURE. 


BY  MATTHEW^^'INDAL,  L.  L.  D. 


rUE   GENTILES,    WHICH     HAVE    NOT  THE  LAW,    DO   BY    NATURE  THE   THINGS 

CONTAINED    IN   THE   LAW. — -ROM.  II.  I4 

GOD    IS     NO    RESPECTER    OF     PERSONS  ;     BUT     IN.    EVERV     NATION.    HE  THAT 

FEARETH  HIM,    AND  WORKETH   RIGHTEOUSNESS,   IS    ACCEPTED 

WITH    HIM  ACTS   X.    34,35. 


The  religion  of  the  gofpcl,  is  the  true  original  religion  of  reafon  nnJ  nature — 
And  its  precepts  declarative  of  that  original  religion,  whiili  was 

as  old  as  the  creation Dr.  Sherlock. 

God    docs  nothing  in  the  government  of  the  world  by  mere  will  and  arbitrari- 

nefs  — The  will  of  God  always   dotcrmines  itfelf  to  acl  acrcording    to  the 

eternal  reafon  of  things  — All  rational  creatures  are  obliged  to  govern 

thenifclvcs  in  all  their  adions  by  the  fame  eternal  rule  of  reafor. 

Dr.  S.  Clark. 


NEWBURGH  : 

PRINTED  AND  SOLD  BY  DAi'ID  DENNISTON—M,DCC.XCVnl 


SHORT       SKETCH 


O  F      T II  E 


AUTHOR,    AND  OF    HIS   WRITINGS. 

\TRACTED     FROM        THE     BIOGRAPHICAL     DICTIONARY. 


IVIaTTHEW  TINDAL,  a  inoa  celebrated  En- 
glifh  writer,  was  the  fonofa  clergyman  of  Beer-Ferres, 
in  Devonfliire,  and  born  about  1657.  He  becanrie  a 
commoner  of  Lincoln  College,  Oxford,  in  1672, 
where  he  had  the  well  knowA  Dr.  Hickes  for  his  tutor, 
and  thence  removed  to  Exeter  College.  In  1676,  he 
took  the  degree  of  Bachelor  of  Arts,  and  was  after- 
wards elected  fellow  of  All- Souls  College.  In  1679 
he  took  Baclielor  of  Laws  degree;  and  in  July  1685 
became  a  Do61or  in  that  faculty.  In  the  reign  of  James 
II.  he  delarcd  liimfelf  a  Roman  Catholic,  but  afterwards 
renounced  that  religion, 

He  was  greatly  diftinguifhcd  in  his  time  by  two  very 
extraordinary  books  which  he  publifhed,  one  came  out 
in  1706,  under  the  title  of  "  The  Rights  of  the  Chriftian 
Church  afferted,  againfl  the  Romifli  and  all  other  Priefts 
who    claim   an  independent    power    over    it  ;    with  a 


(  4  ) 
Preface  concerning  the  Government  of  the  Church  of 
England,  as  by  law  eftablifhed."  The  other  came  out 
at  London,  1730,  under  the  title  of  "  Chriftianity  as 
Old  as  the  Creation  :  or,  the  Gofpel,  a  Republication 
of  the  Religion  of  Nature/' 

Befides  thefe  two  important  works,  he  wrote  a  great 
number  of  fmaller  pieces  or  pamphlets  in  defence  of  Ci- 
vil an(i  Religious  Liberty.  He  died  at  London,  in  Au- 
guft  1733,  Fellow  of  AU-Souls-CoUege,  and  it  appears 
that  the  facdlties'of  his  mind  wore  well ;  for,  although 
he  was  about  feventy-ihree  when  he  publifhed  his 
"  Chrillianity  as  Old  as  the  Creation,"  yet  he  left  a  fe- 
coh'd  volume  of'  that  v/or.k.  in  manufcript,  by  w-ay  of 
general- reply  to  all  his  anfwer&;.  the  publication  of 
whi^h  was  prevented  by  Giblon,  bifliop  of  London. 
He  was  indifputably  a  man  of  great  rcafoning  powers, 
Qrvd  itefy  ftifficient  learnfng-  and  Churchmen  mighj- 
have  wiJhed  with  reafon,"ihat  he  had  been  one  of  them„ 


THE 


CONTENTS, 


C     II     H     P.         I. 

THAT   God,  at  all  time s^  has  given  mankind  fuffici- 
cnt  means,     of  knowing  whatever  he   requires  of 
thc}}i  J  and  what  thoje  means  are.  Page  9. 

CHAP.         II. 

That  the  religion  ej  nature  -conjijls  m  ohferving  thofe 
things,  which  our  reafon,  by  conjtdering  the  nature  of 
God  and  man.,  and  the  relation  we  fiand  in  to  him,  and 
one  another^  demonflrates  to  be  our  duty;  and  that  thofe 
things  are  plain  ;   and  likcwife  what  they  are.      p.  18. 

C     H     A     P.         III. 

That  the  perJeBion,  and  happinefs  of  all  rational  beings, 
fuprtme,  as  vjell  as  fubordijiate,  conjifls  in  living  up 
to  the  dictates  of  their  nature.  p.  '25. 

C     H     A     P.         IV. 

That  not  only  the  matter  of  all  God's  la-cos,  but  the  ^pcnal- 
fies  annexed  to  them,  arc  for  ihc  good  of  mankind  ;  even 
thofe  zv  ho  fajf'cr  Jcr  ihc  breach  of  them.  p.  3?. 


CONTENTS. 

CHAP.         V. 

That  God  requires  nothing  for  his  own  fake ;  no,  not  the 
worJJiip  we  are  to  render  him,  nor  the  faith  we  are  to 
have  in  him.  p.  4^, 

CHAP.         VI. 

That  the  religion  of  nature  is  an  ahfoltdely  perfeEl  religi- 
on ;  and  that  external  revelation  can  neither  add  to, 
nor  take  from  its  perfeBion\  and  that  true  religion^ 
-whether  internally,  or  externally  revealed,  mufl  he  the 
fame.  'p.  54. 

C     H     A     P.         VII. 

That  natural  and  revealed  religion  having  the  fame  end, 
their  precepts  mufl  he  the  fame.  P- 63. 

CHAP.         VIII. 

That  the  not  adhering  to  those  notions  reason  ditlates,  con- 
cerning the  nature  of  God,  has  been  the  occafion  of  all 
stiper/lition,  and  those  iunumerahle  mischiefs,  that  man- 
kind on  the  account  of  religion,  have  done  either  to 
themselves,  or  one  another.  p.  y6^ 

C     H     A     P.         IX.  . 

Human  happiness  being  the  ultimate  defign,  and  end  of  all 
traditional,  as  well  as  original  revelation,  they  mujl 
both  prescribe  the  same  mean?. ;  fince  those  means,  which, 
at  one  time,promots  human  happiness,  equally  promote 
It  at  all  ti?nc<.  p.  92 


CONTENTS.  VII 

CHAP.  X. 

God  does  noi  ad  arbitrarily,  or  interpose  unnectjjarily ; 
hut  leaves  those  things,  that  can  only  be  covfidered  as 
means  (and  as  such,  are  in  their  own  nature  mutable  ;) 
to  human  discretion  ;  to  determine  as  it  thinks  most 
conducing  to  those  things,  ivhich  are  in  their  own  na- 
ture obligatory,  p.    101. 

CHAP.         XI. 

The  suppojing  things  merely  pojitive,  to  be  made  the  in- 
gredients of  religion,  is  inconfijlent  with  the  good  oj 
mankind,  as  well  as  the  honour  of  Qod.  p,  123. 

CHAP.         XII. 

That  they,  who,  to  magnify  revelation,  -weaken  the  force 
of  the  religion  of  reafon  and  nature,  flrike  at  all  reli- 
gion ;  and  that  there  cannot  be  two  independent  rules 
for  the  government  of  human  aUions.  p.  154. 

CHAP.  XIII. 

The  bulk  of  mankind,  by  their  reafon,  mii/tbe  able  to  dif- 
tinguifli  between  religion  and  fuperfUion  ;  otherwife 
they  can  never  extricate  thevifelves  from  that  fuperjli- 
tion  they  chance  to  be  educated  in.  p.  199. 

CHAP.         XIV. 

Dr.  Clarke's  difcourfe  oj  the  unchangeable  obligation  vj 
natural  religion,  and  the  truth,  and  certainty  of  the 
chriflian  revelation  ;  confidered.  And  from  thence  is 
/Iiewn,  how  inconfijlent  foever  with  the  defign  of  that 
difcourfe,  that  nothing  can  be  a  part  of  religion,  but 
what  is  founded  on  the  nature,  and  reafon  of  things. 


CHRISTIANITY, 


AS    OLD    AS    TUB 


C  R  E  A  T  I  0  N,  ^c. 


CHAPTER    I. 

That  God,  at  all  times^  has  given  mankind  fufficunt 
means  of  knowing  what  he  requires  oj  them  ;  and 
■what  thofe   means   are. 

A.     nPH IS  early   vifit,  Sir,  gives  me  hopes  it  will 
Jl     not  be  a  (hort  one. 
B.  I  come  to  talk  with  you  on  a  fubjeft  which  may, 
perhaps,  keep  m''  1  )nger  than  you  dcfirc. 

A.  Your  unco  nmon  tern  ler  and  candor,  in  debating 
even  the  moft  impor  ant  points,  will  always  make  your 
convcrlation  agreeable,  though  ever  fo  long  :  but  pray 
what  is  to  be  the  f  :bjett  of  our  morning's  dilcourle  ? 

B.  I  was  yefterday  in  company  wi  h  a  great  many 
clergymen,  it  being  our  bifhop's  p  ima  y  vifnation  ; 
where  the  complaint  was  general,  of  the  coldn  h  and 
indifference,  with  which  people  received  the  fpeculative 
points  of  chriflianity,  and  all  its  holy  rites  ;  for  which 
forme' ly  they  had  fhcwn  fo  great  a  zeal.  This  coldivls 
they  chiefly  imputed  to  thole  low  churchmen,  who  lay 
the  main  (Ircfs  on  natural  religion  ;  and  withal  fo  mag- 
nify the  dotlrinc  of  fincerity,  as  «n  eft'ert  to  pi. ice  all  re- 
ligions on  a  level,  where  the  profeffors  are  alike  fir.cere. 

P. 


10  CHRISTIANITY    AS 


The  promoters  ofthcfc  notions,  as  well  as  ihefe  notions 
themfelves,  were  cxpofed  with  warmrh,  how  jiiftly,  I 
will  not  determirie,  until  we  have  talked  the  matter  over 
with  our  ui'uA  freedom  :  for  which  teafon  I  have  made 
you  this  early  vifit,  and  would  be  glad  to  know  the 
fentiments  of  fo  good  a  judge,  on  thefe  two  important 
points  ;  viz.   Sincerity  and  Natural  Religion. 

A.  I  thfnk  you  for  this  favour,  and  fhall  freely  tell 
you,  I  fo  little  agree  with  thofe  gentlemen  in  relation  to 
fincerity,  that  I  think  a  fincere  examination  into  religi- 
ous matters  cannot  he  too  much  prefled  ;  this  being  the 
only  way  to  difcover  true  Chriftianity.  The  Apoflles 
thought  themfelves  obliged,  in  making  profelytes,  tore- 
commend  an  impartial  fearch  ;  they  both  defired  and 
required  men  to  judge  for  themfelves,  to  prove  all 
things,  &c.  this  they  thought  necefi'ary,  in  order  to  re- 
nounce a  religion,  which  the  force  of  education  had  im- 
prefled  on  their  minds,  and  embrace  another  dire6lly 
contrary  to  the  notions  and  prejudices  they  had  imbib- 
ed. Nay,  even  thofe  very  men,  who  molt  ridicule  the 
dofctrine  of  finceritv,  never  fail  on  other  oceafions  to 
affert,  that  infidelity  is  owing  to  the  want  of  a  fincere  ex- 
amination, and  that  whoioever  impartially  confiders 
Chriftianity,  muft  be  convinced  of  its  truth.  And  I 
might  add,  that  could  we  fiippofe,  a  fincere  examination 
would  not  always  produce  this  effe6t,  yet  muft  it  always 
make  men  acceptable  to  God  ;  fince  that  is  all  God  can 
require,  all  that  it  is  in  their  pov^er  to  do  for  the  difco-^ 
very  of  his  will.  Thefe,  in  fliort,  are  my  fentiments  as 
(o  this  point ;  and  as  to  the  other,  I  think,  too  great  a 
ft;  efs  cannot  be  laid  on  natural  religion ;  which,  as  I 
take  it,  differs  not  from  revealed,  but  in  the  manner  of 
its  being  communicated:  the  one  being  the  internal,  and 
the  other  the  external  revelation  of  the  fame  unchange- 
able will  of  a  being,  whc^  is  alike  at  all  times  infinitely 
wife  and  good. 

B.  Surely,  Sir,  this  muft  be  extremely  heterodox. 
Can  you  believe,  that  natural  and  revealed  religion  dif- 


OLD     a:.     1  in      t   ......  i  i  o;.  .  11 

fcr  in  nothing,  but  the  inannoror  their  being  conreyctl 
to  us  ? 

A.  As  heterodox  as  !  may  r.x»ni  at  prcftnt,  I  doubt 
not.  but  by  aflcing  you  a  Few  qiKilioiis,  to  Icf  vou  i'rv. 
I  advance  nothing  in  either  of"  thele  points  without  rca 
fon  ;  and  in  order  to  it,  I  defirc  to  be  informed,  ^vhe 
thcr  Cod  lias  not,  (Vom  the  bc'Tiiuun{T,  given  foinc  rule, 
or  law  for  their  conduft  ?  and  wliether  the  obiervin;; 
that,  did  not  make  them  acceptable  to  him  ? 

B.  There  can  be  no  doubt,  but  the  obfer\  ing  luch  a 
law,  mult  have  anlwered  the  end  for  which  it  was  given  ; 
and  made  men  acceptable  to  God. 

A.  What  more  can  any  external  revelation  do,  than 
render  men  acceptable  to  God  ?  Again, 

If  God,  then,  from  the  beginning,  gave  men  a  icli- 
gion  ;   I  afl;,  was  that  religion  impeiTef:t  or  pcrfed  ? 

B.  Moft  perfcB,  without  doubt  ;  finee  no  religion 
can  come  from  a  being  of  infinite  vifdom  and  perfec- 
tion, but  what  is  abfolutcly  pcrfetL 

A.  Can,  therefore,  a  religion  abfolutely  perfeft, 
admit  of  any  alteration  ;  or  be  capable  of  addition,  or 
diminution;  and  not  be  as  immutable  as  the  author  of 
it  ?  Can  revelation,  I  fay,  add  any  thing  to  a  refolution 
(bus  abfolutcly  perfect,  univerfal,  and  immutable  ?  Be 
fides,  if  God  has  given  mankind  a  law,  he  mufl  have 
given  ihcm  likcwife  iufficient  means  of  knowincr  jt  •  he 
would,  otherwife,  have  defeated  his  own  intent  in  giv- 
ing it;  finee  a  law,  as  far  as  it  is  unintelligible,  ccal'cs 
to  be  a  law.  Shall  we  fay,  that  God,  who  had  the 
forming  of  human  underftanding,  as  well  as  his  own 
laws,  did  not  know  how  to  adjufl  the  one  to  the  other  ? 

If  God  at  all  times  was  willing  all  men  fliould  come 
to  tiie  knowledge  of  his  truth,  could  not  his  infinite 
wildom  and  power,  at  all  times,  find  fuflicient  means, 
for  making  mankind,  capable  of  knowing,  what  his  in- 
finite goodnefs  defigned  they  fhould  know  ? 

B.  I  grant  you,  that  God  was  always  v.'illing  that  all 
^nen  fhould  come  to  the  knowledge  of  true  religion  ; 
a'ld  we  fay,  that  the  Chriftian   religion  being  the  only 


12  CHRISTIANITY    AS 

true,  and  abfolutely  perfe6l  religion,  w^s  what    God, 
from  the  beginning,  defigned  for  all  mankind. 

A.  If  fo,  it  follows,  that  the  Chriftian  R.ligion  has 
exifted  from  the  beginning,  and  that  God,  both  then, 
and  ever  fince,  has  continued  to  give  all  mankind  fuffi- 
cient  means  to  know  it ;  and  that  it  is  their  duty  to  know, 
believe,  profefs,  and  praftife  it  ;  fo  that  Chriflianity, 
though  the  name  is  of  a  later  date,  muft  be  as  old,  and  as 
extenfiveas  human  natur  - ;  and,  as  the  law  of  our  crea- 
tion, muft  have  been  then  implanted  in  us  by  God 
himfelf. 

B.  It  would  be  too  prefuming  in  us  poor  mortals, 
to  pretend  to  account  for  the  methods  providence  takes, 
"an  relation  to  the  difcovery  of  its  will  ;  and  therefore,  a 
perfon  of  lefs  moderation  might  condemn  your  quef- 
tions,  as  captious,  prefumptuous,  and  founded  in  hete- 
rodoxy. 

A.  If  God  never  intended  mankind*{houldat  anytime 
be  without  religion,  or  have  falle  religions;  and  there 
be  but  one  true  religion,  which  all  have  been  e\  er 
bound  to  believe  and  profefs;  I  cannot  fee  any  hetero- 
doxy in  affirming,  that  the  means  to  effect  this  end  of 
infinite  wifdom,  mult  be  as  extenfive  and  univerfal  as 
the  end  itfelf ;  or  that  all  men,  at  all  times,  mufl  have 
had  fufficent  means  to  difcover  whatever  God  defigned 
the"  fliould  know  and  praBice,  I  do  not  mean  by  this 
that  al  (hould  have  equal  knowledge  ;  but  that  all 
ihould  have  what  is  fufficient  for  the  circumftances  they 
arc  in. 

E.  Since  you  have  aflied  me  queflions,  let  me,  in  my 
turn,  demand  of  you,  w  iat  are  your  fentiments  in  this 
amatter  ?  Particularly,  what  areth<>fe  means,  which,  you 
iuppofe,  God  has,  at  all  times,  given  to  the  whole  race 
of  mankind,  to  enable  them  to  dilcover  what  he  wills 
them  to  know,  believe,  profefs  and  praQife  ? 

A.  I  aflc'd  you  thefe  few  qucflions  at  prefent,  not  to 
di'termine  the  point,  but  only  to  let  you  lee  you  had  no 
yeafon  to  be  furpnfed  at  my  faying,  natural  and  revealed 
religion  only  differ  as  to  the  manner  of  their  being  com- 


OLDASTHECREATIOS.  I3 

iniinicnted.  I  fh^ll  now  readily  anfwer  your  qurflions  : 
and.  as  I  think  it  mv  duty  never  lo  difow  i  my  teliojous 
fentitnents,  fo  I  freely  declare,  that  the  ule  of" thole  fa- 
culties, by  which  men  are  diltinnuifhed  from  brutes,  is 
the  only  means  they  have  to  dilcern,  whether  (here  is  a 
God  ;  and  whether  be  con  ems  himfelf  wi'h  human  af- 
fairs, or  has  given  them  any  laws  ;  and  what  thoic  laws 
are  ?  and  is  men  have  no  other  faculties  to  judge  with, 
fo  fheir  ufing  thefe  after  the  befl;  manner  they  can,  mult 
anfw  r  ihc  end  for  which  God  gave  them,  and  juflify 
their  conduM.      For, 

If  God  will  judge  mankind  as  they  are  acrountahle, 
that  is,  as  they  are  rational  ;  the  judgment  muf>  hold  an 
cxaft  proportion  to  the  ufc  they  mike  of  their  reafon. 
And  it  would  be  in  vain  to  ufc  it,  if  the  ui'c  of  it  would 
not  ju<bfy  ihem  before  God  ;  and  men  wou  d  be  in  a 
miferable  condition  r.deed,  i^ whether  they  u'-.d  it  or 
not,  they  fhould  b'"  alike  criminal.  And  if  God  defign- 
ed  mankind  fhould  at  all  times  know,  what  he  wills  them 
to  know,  believe,  profefi  and  pra6tiie  ;  and  has  givea 
them  no  other  means  for  this,  but  the  u(e  of  re.ilbn  ; 
reafon,  human  realon,  mull  then  be  th.t  means;  fi^r 
as  God  has  made  us  rational  creatures,  and  reafon  tells 
us,  that  ii  is  his  will  that  we  a6t  up  to  the  digniy  of  our 
natures,  fo  realon  mult  tell  us  when  we  do  fo.  What 
God  requires  us  to  know,  believe,  profcfs,  and  pra^i'l*, 
mult  be  in  iifelf  a  reafonable  fervice  ;  but  whether  what 
is  offered  to  us  as  fuch,  be  really  fo,  it  is  reafon  alone 
which  muft  judge.  As  the  eye  is  the  folc  judge  of  wh-it 
is  vifible  ;  the  ear  of  what  is  audible  ;  fo  reafon,  of 
what  is  reafonable.  If  then  reafon  was  given  to  bring 
them  to  the  knowledge  of  the  will  of  God,  that  muft  he 
fuilicient  to  produce  its  i'Uended  cffeB,  and  can  never 
bring  men  to  take  that  for  his  will,  which  he  defignfd 
thty,  by  ufing  their  reafon,  fliould  avoid  as  conir<;ry 
to  it. 

B.  If  men,  having  done  all  in  tlieir  power,  all  diat 
God  requires  th  m,  tofind  outhisw-ill,  fhould  fall  in  o 
oppofitefentimenls ;  muft  it  not  be  the  will  of  God  that 


14  CHRISTIANITY    AS 

it  fhould  be  fo  ?  Can  God  will  fuch  a  previous  exami- 
nation, and  not  will  what  he  foreknows  mull  be  the  ne- 
ceffary  confequence  ? 

A.  There  is,  I  think,  no  way  to  avoid  this  obje6lion, 
of  God's  willing  contraries ;  but  by  fuppofing  he  requires 
/lothing  of  men,  but  what  is  founded  on  the  nature  of 
things,  and  the  immutable  relations  they  bear  to  one  an- 
other ;  and  what,  confequently,  they  are.  as  far  as  con- 
cerns them,  capable  of  knowing.  But  this  objection  is 
unanfwerable  bv  thofe  who  believe  the  will  of  God  is 
not  always  thus  founded;  but  may  contain  many  merely 
pofitive  things  ;  fince  men  may,  after  having  taken  all 
poffible  care  to  be  in  the  right,  have  very  oppofite  fenti- 
ments,  and  be  obliged,  by  the  will  of  God,  to  hold  and 
a6l  contrarieties. 

B.  Though  this  fubjetl:  is  attended  with  the  utmoft 
difficulties,  yet  I  find  little  or  nothing  faidto  folve  them 
I, for  my  part,  know  not  how  to  deny  men  being  accepta- 
ble to  God,  whatever  their  opinions  may  be,  after  hav- 
ing u fed  all  the  means  God  has  endowed  them  with  for 
the  difcovery  of  his  will  ;  and  yet  I  do  not  know  how 
to  admit  it  ;  for  then,  what  religion  foever  men  arc  of, 
ifthryhave  duly  ufed  fuch  means  as  God  ordained  for 
the  difcovery  of  his  will ;  that,  how  oppofite  iocver  to 
Chrirtianity,  muft  be  the  religion  God  defigncd  them. 
And,  on  the  other  hand,  Ihould  I  own,  that  the  duly 
ufing  diofe  means  would  have  caufed  men  to  have  been 
all  of  one  religion  ;  vei  I  cannot  fee  how  that  could  be 
the  Chriftiau  religion,  except  it  has  exilled  from  the  bc- 
ginnmg  ;  and  all  men,  at  all  times,  have  had  fufficient 
means  to  difcover  i^.      For, 

If  God  was  always  willing,  that  all  men  fhould  come 
to  the  knowledge  of  his  trnth;  and  there  never  was  a 
time  when  God  intended  men  fliould  have  no-4-cligion, 
or  fuch  an  imperfect  leligion,  as  could  not  anuver  the 
end  of  its  being  inftituted  by  an  infinitely  wife  legifla- 
tor  ;  this  feera-s  to  my  bewildered  reafon,  to  imply, 
that  there  was,  from  the  beginning,  but  one  true  reli- 
gion, which  ail  men  might  know  was   their  duty  to  em- 


OLD    AS    THE   CKl.  ATION. 


brace.  And  ifihis  is  true,  I  cannoL  well  conceive  how 
this  chara^er  can  confill  with  Chridianity  ;  without  al- 
lowing it,  at  the  fame  time,  to  be  ns  old  as  the  creation. 
And  yet,  notwithllandin^  all  thcfe  Teeming  diflicultic!? 
I  am  confident  the  chriftian  rcli'^ioii  is  the  only  true  ler 
ligion.  But  fince  thcfe  dillieiihics  are  of  your  raifing, 
I  may,  in  jufticc,  expert  that  you  fhould  folve  thcni. 

A.  This  I  nuift  own  is  a  difficult  point  ;  however, 
I  fhall  tell  you  my  fentimenls  ;  jvhich  I,  far  from  being 
adogmatizer,  am  ready  to  give  up,  if  you  can  frame 
any  other  hypothehs,  not  liable  to  the  fame  objcftions, 
or  others  equally  (Irong  ;  though  I  may  venture  to^  fay, 
that  I  lake  mine  to  to  be  the  only  one  that  can  give  any 
tolerable  fatisfatlion  to  your  prefent  doubts.  And 
therefore  I  fhall  attempt  to  fliew  you,  that  men,  if  tliey 
fmcerely  endeavour  to  difcover  the  will  of  God,  will 
perceive,  that  there  is  a  law  of  nature,  or  reafon  ;  which 
is  fo  called,  as  being  a  law  which  is  common,  or  na- 
tural, to  all  rational  creatures  ;  and  that  this  law,  like 
its  author,  is  abfolutely  pcrfeft,  eternal,  and  unchange- 
able ;  and  that  the  defign  of  the  Gofpel  was  not  to  add 
to,  or  take  from  this  law  ;  but  to  free  men  from  that 
load  of  fuperftition  which  had  been  mixed  with  it :  So 
that  true  chriftianity  is  not  a  religion  of  yefterday,  but 
what  God,  at  the  beginning,  diftated,  and  ftill  conti- 
nues to  diftate  to  chriliians,  as  well  as  others.  If  I  am 
fo  happy  as  to  fucceed  in  this  attempt,  I  hope  not  only 
fully  to  fatisfy  your  doubts,  but  greatly  to  advance  the 
honor  of  external  revelation  ;  by  fhewingthc  perfe61  a- 
greement  between  that  and  internal  revelation  ;  and  by 
fo  doing,  dellroy  one  of  the  moft  ft^ccefsful  attempts 
that  has  been  made  on  religion,  by  fetting  the  laws  of 
God  at  variance. 

But  firfUI  mufl  premife,  that  in  fuppofing an  external 
revelation,  I  take  it  for  gr^mtcd  that  there  is  hilficient 
evidence  of  the  perfon's  being  fcnt  from  God  who  pub- 
liflied  it  :  and  I  further  own,  that  this  divine  perfon, 
by  livitig  up  to  what  he  taught,  has  fct  us  a  noble  exam- 
pie  ;  and  that  as  h^^.  was  ri.s:htlv  exalted  for  fo  doing,  [(y 


l6  CRRICTIANITY    AS 

ve,  if  we  life  our  beft  endeavctirs,  may  expe6l  a  faita- 
ble  reward,  This,  and  every  other  thing  of  the  fa)r!e 
narure,  I  free'y  own,  which  is  not  inconfiOen  with  the 
law  of  God's  being  the  fame,  whether  internally  or  ex- 
ternally revealed. 

B.  Yourdcfij^n  I  muft  own  is  highly  commendable; 
bill  in  order  to  fucceed  you  are  to  prove  two  t  ings. 
Fait,  that  the  fupreme  governor  of  mankind  ha^  given 
his  iuhjefls  an  univerfal  law,  which  tliey,  when  they 
come  to  the  ufe  of  their  reafon,  are  capable  of  knowing. 
^econdly,  that  the  divine  ])recepts  niuft  be  the  fame, 
V  hether  internally  or  cxternclly  revealed.  If  you  prove 
thefe  tw,>  points,  you  will  ent  rely  clear  my  doubts  ; 
but  I  plvroft  defpair  '>f  your  doing  it,  fmce  you  feem  to 
me  t    advance  a  nevv  hypoth-  fis. 

A.  Hear  he  evidence,  and  then  judge.  But  before 
I  produce  it,  left  the  fuppofed  novelty  of  the  opinion 
may  prejudice  y(Hi.  I  fna.I  put  you  in  mind  of  what 
Archbifhop  Laiid  fays  upon  alike  occsfion  :  "That 
wnen  errors  are  grown  by  age  and  continuance  to 
f^rength  ;  they  who  Ipeak  for  the  truth, though  hi  older, 
are  ordinarily  challenged  for  bringing  in  new  opinions  ; 
a-^d  there  is  no  greater  ab  urdiiy  ftirring  this  day  in 
Chriftendom."     Now, 

By  pvittingme  to  prove,  that  there  is  a  law  of  natiire, 
you,  I  fuppofe,  have  a  mind  to  hear  what  I  can  fay  on 
this  fubjett.  Since  none  then  that  believe  there  i^  a 
God,  who  governs  mankind,  but  believe  he  has  given 
them  a  law  for  the  governing  their  aftions  ;  this  being 
implied  in  the  very  notion  of  governor  and  governed  ; 
and  fmce  the  law  b'.  which  he  governs  men.  and  his 
govcrnme  t  mi  ft  commence  together,  and  extend  alike 
'to  all  h  s  fubjer  s  ,  '^  Is  it  not.  as  bifhop  Ttllotfon  ob- 
ferves^  a  great  miitake,  to  think  that  the  obligation  of 
moral  duties  does  folely  depend  upon  the  revela;ion  of 
God's  will  made  to  us  in  the  hoi)  fcriptures.?  Ts  it  not 
p?ain,  that  mankind  was  always  under  a  law,  even  be- 
fore God  made  ar  external  or  extraordinary  revelation  ? 
Wfe,  how  could  God  judge  the  world  ?  How  fhuuld 


OLD    AS   THS    CREATION.  I7 

they,  to  whom  the  v^ord  of  Ood  nf'vcr  ca-^e,  be  ac- 
qui'tcd  or  condemned  at  ihe  laR  cl,w  ?  for  where  ihtreis 
IV)  liiw,  there   can  neither   be  obedience  nur  iranfgrcf- 

If  ihcn,  it  is  abfurd  to  fuppofc,  that  men,  though  ih  y 
lived    ever  (o  impioufly    and  immorally,  did   nothing 
which  God  had  forbid  them  ;  or  if  ever  (o  pioufly  and 
virtiioufly,  noihinj;   that  God   had    co.-nmandcd  them  ; 
mnfl  there  not  always  have  been  an  univerfal  law,  fo 
fully  promul^dicd  to  mankind,  that  they  could  have  no 
juft  plea  from    their   ignorance,  not  to  be   tried  by  ir. 
And  could  any  ihin<;  lefs  than  its  being  foimdcd  on  the 
nature  ol  thin^^s     and  the  relati  )n  men  fla  .d  in  to  God, 
and  one  another,  vifible  at  all  times  to  a)l,  make  it  thus 
univerfally  pro:iiul^-Jted.     But  further  to  illudraie  this 
matter  ;  can  it  be  imagined,  that  if  God  has  been  Ui  good 
to  a  I  other  animals,  as  to  give  ihem,  not  in  one  coun- 
try only,  but  in  all  places  whatfoever  fufTiciiL-nt  means  to 
afci  for  their  own  prefervaiion  ;  that  he  has  bad  Icfskind- 
nefs  for  the  immoral  fouls  of  thofe  made  after  his  owii 
image,  and  has   n  t  given  them,  at  one  lime  as  well   as 
another,  and  at  one  place  as  well  as  another,   fufhcient 
means  to  provide  ft)r  their  eternal  happincfs  ?  Or, 

Cart  It  ir.  be  fnppofed,  an  infinitely  good  and  gracious 
being,  who  gives  men  notice,  by  their  fenfes,  what  does 
good  (.r   hurt  to  their    bodies  ;  has  had  lefs  regard  for 
tlieir  immortal  pa.  ts,  and  has  not  given  :hem,  at  all  lim-s, 
by  the  light   of  their  unJerHanding,  fufficient  means  to 
difcover\vhat  makes  for  the  good  of  their  fouls  ;  but 
has  necefTitatcd  them,  or  any  of  them,  to  continiie  fron 
age  to  age,  in  deltruBive  ignorance  or  error  ?  To  prefs 
this  matter  further,  let  me  afl^  you,  whether  there  is  not 
a  cK^ar  and   diflintl  tight,  that' enlightens  all  aen  ;  and 
which,  the  moment  they  attend   to  it.   makes  them  per- 
ceive thofe  eternal  truths  which  are  the  foun:!aiion  of 
all  our  knowledge  ?  And  is  it  not  God  himfclf  who  il- 

'   Pief.rc  t.o  \V!lk.:a»  of  N-tural  Rclijj'.on. 


CHRISTIANITY   AS 


luir.inales  them  ?  What  otber  reafon  car.  ou  a/Tign,  why 
infinite  wifdom  fhoulci  aftthus;  but  •  %\\'c  mankind 
ftandiiig  rules  to  diftin^uifli,  truth  inm  falftvood,  efpe- 
cially  in  mailers  of  the  highefl  confequ.nce  to  their  e- 
iernal  as  well  as  temjH>ral  happin^fs  ? 

There  has,  no  doubt,  been  a  great  number  of  tradi- 
tional eiigions  uccccdincT  one  another ;  and  as  far  as  we 
know,  there  i•~^  no  (rnditionai  religion,  which  has,  except 
in  name,  continued  the  I'ame  lor  any  long  time;  and 
though  there  are  a  great  number  of  fe6\s,  who  :,  o  under 
t  e  huw  coipinon  denomination,  yet  thev  a  e  abnoft  a^ 
much  divided  among  themfelvc.^,  as  if  they  owned  dif- 
ferent religions,  and  accordingly  charge  one  another 
with  err  ng  funda  ^  entally  ;  yet  all  thefe  agree  in  acknow- 
ledging a  law  of  nature,  and  that  tiiey  are  indifpenfably 
obliged  to  obey  its  diftates  :  So  that  this  light  of  nature, 
like  that  of  the  fun.  is  univerf?!  ;  and  would,  did  not 
men  fhut  the  eyes  of  their  underdanding,  or  fuffer  others 
to  blind  them,  foon  dilperfe  all  thofe  mills  and  fogs, 
which  ar.fe  eiiher  from  falfe  traditions,  or  falfe  interpre- 
tations of  the  true  tradition. 


CHAP.    II. 

Thaijhe  religion  of  nature  conji/ls  in  obferving  thofe 
things,  which  our  reafon.,  by  confidering  the  nature  of 
Gcd  and  man,  and.  the  relation  we  Jland  in  to  him  and 
one'  another,  demonfiyates  to  be  our  duty ;  and  that 
thcfe  things  are  plain  ;  and  likewife  what  they  are. 

'HAT  we  may  the  better  konw  whether  the  law, 
or  religion  of  nauire  is  univerfa  ,  and  the 
go'pel  a  republication  of  it,  and  not  anew  rel  gion  ;  Ide-- 
fire  you  will  give  a  definition  of  the  religion  of  n  'tare. 
/  A.  B  natural  religion,  I  underfland  the  belief  of 
the  exidence  of  a  God,  and  the  fenfe  and  practice  of 
thofe  duties  which  rehiU  fiom  the   knowledge    we,   by 


^iir  reafon,  have  of  him  ana  his  peiTefUans  ;  hnd  of  the 
relation  we  Hand  in  10  him  ar.d   c-ur   Ifllov.  treaiuresj^ 
fo  ihat  'the  religion  of  naure  takes   in   every  thing  ihat 
is  founded  on  the  reafon  wild   nature  ofihiiii^s.      Hence 
Grotius  dc'fities 'hr   law    of  nature  10  be   diflutum  rcclcr.o^  j^ 
ratinnis,  indicaju  aBui   al'cm,  ex   ejxtsconveni.entiaaut~/'^i 
difconve.nientia  cum  tpfa  natura  7-aticnali^  ir.ejje^  moralem/c    *-** 
turpituduuvi^  out,  nccrljnattrii    r:Gi\ilrm^  ac  confcqiienter'*-     ^ 
ah  au^ore   natura: ^Jjco   ta.  ~ru7>i  aut  vetari   aut 

prcccipi. 

I  fuppofe  you  will  iillov;,  that  it  ii  evident  by  the 
light  of  nature,  that  there  is  a  God  ;  or  in  other  words 
a  lk-ingabf(*jiufely  pcrfeft,  and  infinitely  bappy  in  him- 
feif,  who  is  the  fourcc  of  all  other  beings ;  untj  that  what 
pev'fettions  foever  the  creaiuies  have,  they  are  wholly 
derived  from  him. 

jB.  Thi<;,  no  {ioubr,  has  been  demonftrated  over  and 
over  ;  and  I  muft  own,  that  I  cannot  be  more  certain 
of  niy  own  t'-xiiience,  thiin  of  the  exiileuce  of  fuch  a 
being.    .  _        . 

A.  Since  then  it  is  denionftrable  there  is  fuch  a  being 
it  iv  equally  cenionft'ablj,  that  the  creatures  can  neither 
add  to,  nor  take  from  the  happinefs  of  thai  being  ;  and 
that  he  could  hive  no  rhotive  in  fiaming  hi*  crea  ures, 
or  in  giving  laws  to  fuch  of  them  as  he  rr.rtde  capable  of 
kn'>wing  his  will,  but  their  own  good. 

To  inriagine  he  created  them  firll  for  his  own  fake,  and 
has  fince  required  things  of  i hem  for  that  reafon,  is.  to 
fu  jpoie  he  was  not  perfe6\ly  happy  in  hinifclf  before  the 
creation  ;  and  that  the  creatures,  by  either  bbferving 
or  not  obferving  the  rules  prefcribed  them, ''could  add 
to,  or  !a!;efroni  his  happinefs. 

If  then  a  being  infinitely  happy  in  himfelf,  auild  not 
comnand  his  creatures  any  thing  for  his  own  good  ;  noi 
an  ail-wife  being  things  to  no  end  or  purpofe  ;  nor  all 
alUgood  being  any  thing  but  for  their  good  ;  Ii-nnavoid- 
ably  follow?,  nothing  can  be  a  part  of  the  divine  law, 
but  what  lends   to  promote   tho    co'nuKm   inteie't,  aticl 


20.  •  '     CHRJSTlAN^l'TvY  Ai 


miitml  happinefs  of  his  rational  creatures ;  and  every 
thing  that  does  To,  muit  be  a  part  of  it. 

As  God  can  reqiire  nothing  oF  us,  but  what  makes 
for  Gilt  happinefs;  fo  he,  who  cannot  envy  us  any  hap- 
pinefs our  nature  is  capable  of,  can  forbid  us  thofe 
things  only,  which  tend  to  our  hurt ;  and  this  we  arc  as 
certain  of,  as  that  there  is  a  God  infinitely  happy  in 
himfelf,  infinitely  good  and  wife;  and  as  God  can  de- 
fign  nothing  by  his  laws  but  ourgood.  fo  by  being  infi- 
nitely powerful,  he  can  bring  every  thing  to  pafi  which 
hedefigis  for  that  end. 

From  the  confideration  of  thefe  perfeQions,  we  can- 
not  but  have  the  highe  I  ven'='ration5  nay,  the  greateft 
adoration  and  love  for  this  fupreme  being;  who,  that 
vJc  may  not  fail  to  be  as  happv  as  podib'.e  for  (uch 
creatures  to  b^,  has  made  our  atling  for  our  preTent, 
to  be  the  orily  means  of  obtaining  our  future  happinefs ; 
fo  that  we  cannot  finagain!l  hi'n,  but  by  a£ling  againll 
ourfelves,  that  is,  our  realbnable  naiures :  thcfe  reflec- 
tions, which  occur  to  every  one  who  in  the  leaft  confi- 
ders,  mufl  gi  -e  us  a  wonderful  and  furprifing  fenfj  of 
the  divine  goodriefs,  fill  U5  wi'h  admiiation,  tranfport 
and  extacy  ;  (of  which  we  daily  fee  among  contempla- 
tive perfons,  remarkable  inftances)  :  and  not  only  force 
us  to  exprcfs  a  never-failing  gratitude  in  raptures  of  the 
nigheft  praife  and  ihankfgiving,  but  make  us  ftrive  to 
imitate  him  in  ourextenfive  love  to  our  fellow-ceatures, 
and  thus  copying  the  divine  original,  and  taking  God 
himfelf  for  our  precedent,  muft  conform  us  to  his  im- 
age, who  is  all  perfeBion  and  all  happinels  ;  and  who 
mull;  have  an  inexhauftable  love  fo.-  all,  who  thus  en- 
deavor to  imitate  him.      And  here. 

The  difference  between  the  fuprems  being,  infinitely 
^lappy  in  himfelf,  and  the  creatures  who  are  not  fo,  is, 
that  all  his  aflions,  in  relation  to  his  creatures,  flow 
from  a  pure  difinterelled  love  ;  whereas  the  fpring  of 
all  the  a6}ions  of  the  creatures  i^  their  own  good  :  We 
love  God,  becaufe  he  fird  loved  us ;  and  confequent- 
ly,  our  lo.e  to  him  wili'be  in  proportion  to  our  lenfe 


OLD  AS   THE  CREATION'.  fit 

of  his  goodncfs  to  u^.  Nor  can  we  in  the  leaf!  vary 
from  th:)('e  fcntiments,  which  the  confidcr.iiion  of  thi: 
divine  atiribiiies  implant  in  us  but  we  mu'l  in  propor- 
tion take  off  from  the  goodnefs  of  God,  and  from  ihufe 
motives  we  have  to  love  him  as  we  oui^ht. 

Our  reafon,  which  gives  us  a  dcmonflration  of  the 
divine  perfedions,  affords  us  the  fame  concerning  the 
nature  ofthofe  duties  God  requires;  not  on'y  with  rcr- 
laiion  to  himfelf,  but  toourfelvcs,  and  o-ic  another  : 
thefe  wc  cannot  but  fee,  if  we  look  into  ourfclves,  con- 
fidiT  our  own  natures,  and  the  ci;C(im!Uaces  God  has 
placed  us  in  with  relation  to  our  fellow-cre.ifures,  and 
v!iat  conduces  to  our  mutual  happinefs :  our  fcmfes,  our 
reafon,  the  experience  of  others  as  well  as  our  own, 
caniiot  fall  to  give  us  fu  hcient  information. 

With  relation  to  ourfelvcs,  wc  cannot  but  know  how 
we  are  to  a£l ;  if  we  confirier,that  God  his  endowed  man 
with  fuch  a  nature,  as  makes  him  n;fccfl'arilv  (iefne  his 
own  good  ;  and  thert'fjre,  may  be  lure,  that  God,  who 
has  beHowfd  this  nature  on  him,  cou'd  not  require  any 
thing  of  him  in  prejudice  of  it  ;  hut  on  the  contr-iry, 
that  he  fhonid  do  every  thing  which  tends  to  pnnn  >ie 
the  good  of  it.  The  health  nf  the  body,  and  the  vi- 
gor of  tlie  mind,  be.ng  highly  conducive  to  our  good, 
we  m  ift  bfc  ferifiblc  we  offen  i  our  maker,  if  we  indulge 
our  fenfes  to  th  •  pr  jtidice  of  ih.^fe  ;  and  hecaul'tf  noc 
only  all  irregular  pafiions,  all  unfriendly  affcdit)ns car- 
ry their  own  torment  with  them,  and  endleTs  incoveni- 
cnces  attend  theexccfs  of  fcrif'nal  delights  ;  and  all  im- 
moderate defircs  (hum  in  natu!e  being  able  to  bear  but 
a  certain  proportion)  diforder  both  mind  and  body; 
we  cannot  but  know  we  ought  to  ufe  great  moderation 
with  relation  to  our  palfions,  or  in  other  words,  govern 
nil  our  aflions  by  reafon  ;  that  and  our  true  intcrelt 
being  infeparablc.  y\,nd  in  a  word,  whoever  fo  regu- 
lates his  n  itural  appetites,  as  will  conduce  mofi  to  imc 
cxercife  of  his  reafon,  the  health  of  his  body,  and  tlic 
picafure  of  his  (cnles,  taken  and  confidcrcd  logeth^^r 
(fince  h.rein  his  happinefs  conlifts)  may  be  certain  he-' 


22  CH.jf-IS  r  lAiV  ITY    Ab 

can^  never  offend  his  maker ;  who,  as  he  governs  all 
thing;;  according  to  their  natures,  cannot  but  expetl'his 
rational  creatures  fliould  acl  according  to  their  natures. 

As  to  what  God  ex|3e8:s  from  man  with  relation  to 
each  other  ;  every  one  mufi;  know  his  duty,  who  coHii- 
ders  that  the  common  paretu'of  manki^^d  has  the  whole 
fpecies  alike  under  his  pro  e6lion,  and  wiliequaily  pun- 
iih  himforinjuringothers.ashe  would  others  for  injuring 
him  ;  and  confequenrly,  that  jt  is  dutyto  ded  vvith  them 
as  he  expefts  they  fhould  deal  wiiH  him  in  the  like 
circumtances.  How  much  this  tshis  duty,  every  one 
mull  perceive, who coiifiders  himfelf  as  a  weak'  creature, 
not  able  to  fubfi'l  without  the  alliflance  of  other5,.who 
have  it  in  their  power  to  retaliate  the  ufage  he  gives 
them  :  and  that  he  may  expeft,  if  he  breaks  thofe  rules 
which  are  neceffary  for  mens  mutual  happinels,  to  be 
treated  like  a  common  enemy,  not  only  by  the  perfons 
iujured,  but  by  all  others;  who,  by  the  common  ties  of 
nature,  are  obliged  to  defend. and  a'fiiteach  other.  And 
not  only  a  mans  own  p:irti:ular  irjterelt,  but;  that  of  his 
children,  his  iattiily,  Und  alf  that  is  de  ir  to  him^  obliges 
him  to  promote  the  common  happinefs,  and  to  endea- 
vour to  convey  the  fame  to  po{ler!iy. 

All  moralijis-dp'^t^  thatiiuman  nirure  is  f»  conftitu- 
ted,  diat  men  cAnnot  live  without  focietv  arid  mutual 
affiftance  ;  and  that  God  ha?  end  -)wed  them  with  rea'fon, 
fpeech,  and  other  faculties,  evidentiv^fitted  to  enabi6 
them  to  ailifl:  each  other  iaall  the  concerns  of  life ;  that; 
therefore,  it  is  the  v;ill  of  God  who  gives  them  this  na- 
iUre,  and 'endotvs  them  wi'th  thofe  faculties,  that  they 
fliould  eii^.ploy  theA  fdr  their  common  benefit  and  mu- 
tual allifla^ice.  Ahd-'the  philofopJisrs^  who  faw  that  all 
focietv  would  be  dilf  M.ved,  and  men  foon  become  deRi- 
tute  even  of  the  necelfaries  of  life,  and  be  a  prey  to  one 
ahothsr,  if  each  man  wasdniy  to  mind  hiiiifelf,  and'hi^ 
own  finglb  intereft  ;  «nd  that  evey  thing  pointed  Out 
the  nvjcelfuy  of  mutual  benevolence  among  mankind  ; 
did  therefore  rightly  jndgt;,  thit  minwere  by  their  na- 
ture fra:n::;d  io_  be  ufcfui  to  one  another  ;  ai  i'fndds 
codj^:roj/'yJyjfQ'.is  honuizzi  h'jniiiizv.i  n-ztiini  ''T".  f'.-";  Cicero. 


OLD.  AS     THE     CRK  ATION.  23 

Tbcrf fore,  every  man,  for  the  fake  ofother?  as  well  as 
hinifcif,    is    not    to    difablc  his  body    or    mind  by 
fuch   iiTcgulariiics,     as   make  him  Icfs  fcrviteablc  lo 
thi'm. 

In  fhort,  confidcrin^T   ibc  varicfy  of  circumftanccs 
men  are  under  and  thefc  continually  changing,  as  well 
as  being  f(ir  the  mofl  part  unforefeen  ;  it  is  jjupoHiMp 
to  have  rules  laid  down  by  any  external  revelation  for      ^ -^^tn* 
every  particular  cafe  ;  and  therefore,  thtre  mufl  be  fome 
ftanding  rule,  difcoverable    by  the  light  of  nature,  to 
diretl  us  in  all  fuch  cafes.     And   we  cannot  be  more 
certain,  that    it   is    the  will  of  God,  that  ihofc  effc61s 
which  flow  fiom  natural;  caufes  fhould  fo  flow  ;  than  wc 
are,  that  it  is  the  will  of  God,  that  men  fliould  obferve, 
whatever  the  nat(jrc  of  things,   and  the   re  ation    they 
have  to  one  another,  make  fit  to  be  obfcrved  ;  or  in  o- 
ter  words, /we  caimot  but  know,  if  we  in   the  Icafl  coiThN 
fidcr,  that,  w   a»ever  circumdances  men  are  plaeed  in, 
by  the  univerfal  caufc  of  all  things ;  that  it  is  his  eternal 
and  immutable  will,  bv    his  placing  them   in    thfTo  cir- 
cumftanccs,  th  t  they  aft  as  thefe  requiie.  |1t  is  itbfurd 
to  imagine  we  arc  obliged  to  att  thus  in  fome  cafes,  and 
not  in  others ;  when  the   reafon  for  a6iing  thus  in  all  is  _-y^j..>*i^ 
the   lame.-|This  confidcration  alone  will  direct  a   maa^^  ^e^-i^ 
how  loatl  in  all  conditions  of  life,  whether  father,  fon,  >if  ^..t**- 
hiifbnid,  fervant,  fubjccl,  matter,  king,  &c.jThuswe  /^-n^/^-^'''^ 
fee  how  the  reafon  of  things,  or  the  relation  they  have  'd'^^^-^^'^* 
to  each  other,  teaches  us  our  duty  in   all  cafes  whatfoe-  4^  et^uM^ 
ver.  ,  And  I  may  add,  that  the  better  to  caufe  men  to    -«"    '^f't^^^. 
oblerve  thofe  riil(.s,  whicli  make  for  their  mutual    bene-      i-Cic  K  •! 
fit,  infinite  goodnefs  has  fown   in  their  hearts    feeds  of  ' 

piiy,  humanity  and  tendcrnefs,  which,  without  much 
difhculty,  cannot  be  er.'.dicafcd  ;  but  nothing  opcratC5 
more  flrongly  than  that  defirc  nun  have  of  being  in  cf- 
tcem,  credit,  and  reputation  with  their  fellow  crii-aturci, 
not  to  be  obtained  without  acting  on  the  principles  of 
natural  jidlice,  er,uity,  benevolcnc;:,  <S:c. 

In  a  word,  as  a  moft  beneficent  difpofiiion  in  the  Su- 
preme being  is  the  lourcc  of  ail  his  atV.ons  in  rein;  ion  Ki       /JIh-,7 


f^  CHRISTIANITY   A3 

his  CT*^a*nre»^  ;  fo  he  has  implanted  in  mm,  vh'^m  he  ha» 
made  after  his  own  imatj,e,  a  love  for  hi  >  fpecies  ;  the 
grafifvin^  of  which,  indoingaftsof  benevolence,  com- 
paflion  and  t;ood  will,  produces  a  ple^ Pure  that  never 
i-Miates;  as,  cu  the  conirary,  aBions  of  ill-nature,  en- 
w,  malice,  &c.  nevtT  fail  to  produce  fliame,  and  ever- 
loiting  ffff  reproach. 

And  now  let  a'iy»one  fay,  how  it  is  poTihle  God 
could  more  fullv  make  known  his  will  to  ail  intelligent 
crea'ures,  than  by  makingevery  thmo  within,  and  with- 
out them  a  declaration  of  it,  and  an  argument  for  ob- 
icrving  it. 

Having  thus  difcovered  our  duty,  we  may  be  fure 
j'  wifl  always  be  the  fame  ;  fince  inconftancy,  as  it  ar- 
jiues  a  defect  either  of  wifdoni  or  power,  cannot  belong 
loa  being  infinitely  wife  and  powerful;  what  nnejring 
■wifdom  has  once  inftitut-d,  can  have  no  defefls ;  and 
2s  God  is  entirely  free  from  all  partiality  ,  his  laws  muft 
alike  extend  to  all   times  and  places. 

From  thefe  premi fes,  I  think,  we  may  boldly  draw 
this  conclufion,  that  if  religion  confifts  in  the  pra6hce 
of  thofe  duties,  that  refult  from  the  relation  we  Hand  in 
to  G(k1  and  man,  our  religion  mud  always  be  the  fame. 
If  God  is  unchangeable,  our  duty  to  him  muft  be  fo 
too;  if  human  naiure  continues  the  fame,  and  rnen  at 
all  tiines  Hand  in  relation  to  one  another,  the  duties 
which  refult  from  thence  too,  muft  always  be  the  fame: 
and  conlequently  our  duty  both  (o  God  and  man  muft, 
from  the  beginning  of  the  world  to  the  end  remain  un- 
slierable  ;  be  alvj^ays  cibke  plain  and  perfpicunus ;  nei- 
ther changed  in  whole,  or  part  :  which  demonftrates 
that  no  perfon,  if  he  comes  from  God,  can  teach  us  any 
ohcr  religion,  or  give  us  any  precepts  but  what  are 
frunded  on  ihofe  relations.  Heaven  and  earth  fliall 
fooner  pafs  away,  than  one  tittle  of  this  eternal  law 
fhall  either  be  abrogated  or  altered. 

'j'o  fum  up  all  in  few  words;  as  nature  teaches  men 
to  uni  e  for  their  mutual  defence  and  happinefs,  and 
government  was  inihtuied  foLly  for  tl.is  end ;  (o  to 


OLD    AS    TlIE    CR  EA  TION.  25 

make  this  more  cfFe8ual,  wn^  religion,  which  reaches 
the  thoughts,  \vholly  ordaiti'd  ;  it  heirnT  impolfihlc  for 
God,  in  govcrniniT  the  Wf)vld,  to  propofe  10  hinifclf  an- 
other end  than  the  good  of  the  governed;  and  confe- 
quendy,  whoever  does  hix  hpfl  for  the  good  of  his  fel 
low  creatures,  does  all  djat  God  or  man  requires.  Thu? 
from  the  confidcrotion  of  cuir  own  imperfctlions,  which 
v;e  coniinually  feel  ;  and  t!ie  pcrFcttions  of  our  creator, 
which  wc  conftantiv  find  in  all  his  works;  we  may  ar- 
rive at  the  kno\Jcdgc  of  our  duty,  both  to  our  creator 
and  fellow-creatures.  Hence.  I  iliii'^^  've  may  define 
true  religif)n  to  rci\f}ft  jfffi^  C^ftttfiiffof^^iofX  ^  f  mind 
10  do  all  the  _<7'  '..■I  .v<>  r  '  ...  M,..\irv'  render  onr- 
felves  acceptable  to  Gofl  in  anfwering  the  end  of  his  «  / 
crcatic^n.  i^c^y^, 

CHAT.     III. 

Tii.ii  ii'it  ■ijerjccllon  and  ha.Opinrfs  ef  oil  rniioval  beinf^s^ 
Jupreme  as  zuell  as  fubordinatc^  tcnjifts  in  living  iip  to 
the  didatcs  of  their  nature. 

TO  make  this,  (fincc  ail  our  happinefs  depends  oti 
it)  if  polfihle,  more  plain:  The  principle  fro;-;! 
which  ail  human  anions  flow,  is  die  defire  ofhappinels  ; 
and  God,  who  dors  nothing  in  vain,  would  in  vain 
have  implanted  t!iis  principle,  this  only  innate  princi- 
ple in  mankind,  if  he  Iiad  not  given  rhem  reafon  to  dif- 
cern  what  anions  make  for,  and  againfl:  iheir  happineP. 

1j.  Wherein  do  v^u  take  the  happinefs  of  ration?! 
creatures  to  confift  ?  Wiihoui:  knowing  that,  this  con- 
troverfy  cannot  be  determined  ;  and  when  it  is  known, 
n,:r  difptue  niufl  foon  be  ended. 

yj.   ^  he   happincfs  of  all  beings   whatcvfr  confius  ii         ^ 
the  perfeflion.s  of  their  nature  ;  and  the  nature  of  a  ra- 
tional being  i<?  moll  perfcft,  wh:n  it  i^  perleftiv  ratirn- 
rd  ■,  '■>'^'  •■•.    •  '; ^'^  it  governs  all    it:;  atlions  hvihe  rules 

D 


26  CHRISTIAN  IT"i'    AS 

of  light  reafbn  ;  for  then  it  arrives  at  the  rnoft  pcrfcS, 
and  confequcnily  the  happiell  Hate  a  rational  nature  can 
iifpire  to :  and  every  deviation  from  the  rules  of  right 
rcafon,  being  an  imperfeftion,  muft  carry  with  it  a  pro- 
portionable unhappinefs;  and  a  man's  happinefs  and 
duty  nuift  coi.fili  in  the  fame  things,  fmce  no  one  can 
be  obliged  to  do  any  thing  that  does  not  fome  way  or 
other  contribute  to  his  happinefs;  and  confequenily,  ac- 
cording to  the  fenfe  men  have  of  their  own  happinefs, 
and  of  the  means  which  will  naturally  procure  it,  they 
may  alfuredly  attain  the  knowledge  of  their  refpe6Uve 

duties.   ,,^   ..  ntAWfif.  *'»'        -'-'^ 

B.  If  we  know  wherein  the  happinefs  of  God,  who 
is  neccfiarily  happy,  confifls,  we  might  judge  wherein 
confifts  the  happinefs  of  man  made  after  God's  own  im- 
age; and  Vv'heiher  happinefs,  or  mifery,  are  the  necef- 
fary  confequence  of  his  aBions. 

A.  Becaufc  this  is  a  point  of  the  higheft  confequence, 
I  Ihall  fpcak  tny  fentjments  (that  they  may  the  better 
pafs  with  you)  in  the  words  of  the  judicious  Dr.  Scott, 
who  fays,  "  That  which  renders  God  fo  infinitely  hap- 
py in  h'mfclf,  is  not  fo  much  the  almighty  power  he 
has  to  defend  himfelf  from  foreign  hurts  or  injuries,  as 
the  exa6\  agreement  of  all  his  actions,  with  the  all  com- 
prehending reafon  cf  his  own  mind.  God  loves  not 
bimfelf  merely  bfcanfe  he  is  himfelf,  but  becaufe  he  is 
in  all  rerpe8.>  n^.orally  good,  and  his  will  and  pov,-er 
perfeflly  compliant  with  the  infalible  diBates  of  his 
own  reafon  :  Hence  arifes  his  infinite  complacency  in 
himfelf,  that  there  is  nothing  in  him  but  what  his  own 
■  cafon  pcrfettly  approves;  no  inclinations  in  his  will  or 
.■ature,  but  what  are  exa6lly  agreeable  to  the  fairelt 
-  Jeas  of  his  own  mind.'' 

If  the  perfcBicn,  and  conlequently  the  happinefs  of 
(;od,  confifts  in  the  purity  and  rcfciitude  of  his  nature, 
we,  as  far  as  we  can  arrive  to  a  like  purity  and  retli- 
tude,  muft  be  fo  far  ncccifarily  happy;  fince  by  living 
according  to  the  rules  of  right  reafon,  we  more  and 
more  implant  in  us  the  moral  pcrfcBions  of  God,  from 


OLD    AS    THE    CREATION'.  1J 

v.hich  his  happincfs  is  infeparablc.      Wc  then,  if  I  mav 
fo  fav    live  the   life  oj  God  ;    thai  in,  wc,  in   our  place 
and  (lation,  live  after  the  fame  maniK-r,  and  by  the  lame 
rules  as  he  docs  in  his;  and  wc  do  what  God  himrdf 
would  do  was  he  in  our  place  ;  and  there  would  be  no 
other  difference  between   his   life   and    ours,   but   what 
arifcs  from  our  different  dates  and    relations;  fince  the 
fame  rules  would  determine  our   wills    as  determine  his 
will ;  and  by  our  repeated  a8s  of  virtue,  we  fhould  be 
continually  making  nearer  and  nearer  approaches  to  the 
mod  pcrfetl  and  the  moll  happy  being.     By  this  con- 
du61,  wc,  as  the  fcriptures  afturc  us,   ffiould    be  made 
partakers  of  the  divine  nature,  be  born  of  God,  and 
be  pcrfetl   as  our  heavenly  father   is  pcrfe6i ;  and  can 
that  be  without  being  as  happy  as  wc  are  pcrfefi?  Hence 
we   may  contemplate  the   great   dignity  of  our  rational 
nature,  fince  our  reafon  for  kind,  though  not   for  de- 
gree, is  of  the  fame  nature  as  that  of  God's;  nay,  it  i.-? 
our  reafon  which  makes  us  the  image  of  God  himfelf, 
and   is  the    common    bond   which  unites   Heaven   and 
Earth;  the  creatures  and  creator;  and  if  our  happinefs 
is  limited,  it  is  becaufe  our  icafon  is  fo  :   It  is  God  a- 
lone,  who  has  an  unlimited  reafon  and  happinefs. 

The  excellent  author  jult  now  mentioned,  lays,  "  The 
beft  thing  we  can  receive  from  God  is  himftlf,  and  him- 
felf we  do  receive  in  our  ftri6t  compliance  with  the  eter- 
nal laws  of  goodnefs ;  which  laws  being  tranfcribcd 
from  tijc  nature  of  God,  from  his  eternal  rightcoufnefs 
and  goodnefs,  we  do,  by  obeying  them,  derive  God's 
nature  into  our  own;  fo  that  while  we  write  after  the 
copy  of  his  laws,  we  write  out  the  perfeFiions  of  his 
being  ;  and  his  laws  being  the  feal  on  which  he  has  en- 
graven his  nature,  wc,  in  obeying  them,  take  im- 
prefTion  from  them,  and  ftamp  his  blefled  nature  on  «uir 
own."  Which,  certainly,  niufl  make  us  ncccflarily 
happy,  as  a  contrary  condu6l  would  make  us  unhappy. 
And,  I  think,  I  may  venture  to  fay,  that  could  wc 
fuppofe  God  himfelf  to  ai-l  othcrwifc,  he  would  ihen 
be  as  unhappy  as  he  now  is   happy ;  and  his   omnipo- 


28  CHRISTIANITY    AS 

tcncy  could  not  hinder  him  from  being  coniinually  e.\ 
pofed  to  the  reproach  of  his  own  infallib  e  reafon. 

From  ther:f  premifcs,  I  think,  we  may  conclude,  that 
nun,  according  as  ihey  do,  or  do  not  partake  of  the 
nature  of  God,  mufi:  unavoidably  be  either  happy  or 
miferable:  And  herein  appears  the  great  wifdom  of 
God,  in  making  men's  mifery  and  happinefs  the  necef- 
fary  and  infeparable  confequsnce  of  their  ci6tions  ;  and 
that  rational  a61ions  carry  with  thi-m  their  own  reward, 
and  irrational  their  own  punifhinent:  This,  I  think,  can 
not  be  denied,  as  long  as  the|r  are  fome  aftions  natural- 
ly beneficial  to  us,  and  others  as  hurtful ;  and  that 
there  is  no  virtue,  'l^ut  what  has  fome  good  infeparablv 
annexed  to  it;  and  no  vice,  but  what  as  neceflarily 
carries  with  it  fome  evil  :  and  if  our  rational  nature  is 
to  be  the  fame  in  the  next  life,  as  it  is  in  this,  our  ac- 
tions muft  produce  effefls  of  the  fivme  kind,  and  that 
too  in  a  much  higher  degree. 

In  this  life,  it  is  true,  we  cannot  be  perfeBly  happy  ; 
as  lubjeft  to  difeafes  and  difaders  :  We  aie  imperfect 
ourlelves,  and  have  none  to  converfe  with  but  imper- 
fect creatures;  and  yet  if  we  act  according  to  the  dic- 
tates of  right  reafon,  we  fhall  receive,  even  here,  true 
inward  comfort  and  fatisfaction  ;  and  her(?after,  when 
"we  are  freed  from  thofe  imperfeQions,  complete  happi- 
nefs: on  the  contrary,  the  man  who  abandons  his  rea- 
fon, behdes  the  mifery  of  all  forts  of  irrational  condufl 
"will  bring  on  him,  muft  feel  in  his  mind,  pain  and  an- 
guifli  even  in  (his  life;  and  in  the  life  to  come,  when 
there  are  no  fejifnal  things  to  divert  his  thoughtSjinfup- 
portable  grief  and  miferv. 

Though  human  law-givers  are  forced  to  have  rccourfe 
to  punifhmenis,  which  are  not  conneQed  with  the  things 
they  forbid;  yet  a  being  of  infinite  power  is  uot  thus 
ftraitened,  but  may  make  one  thei^cctflarv  coniequcncc 
of  the  other;  And,  indeed,  how  can  it  I'C  odicrwife, 
£nce  good  and  evil  have  their  fcmndation  in  the  clfen- 
tial  difference  of  things,  and  their  nature  is  fixed  and 
immoveable :    And    cord'equenily,    our   happinefs  de- 


OLD  AS  THE    CRtATION.  29 

pcnds  on  the  intiinfic  nature  bf  the  one,  and  our  mifery 
on  the  intrinlic  naiuicofihc  other. 

As  Ood,  Nvhofe  inlinile  wifdoin  ftls  him  above  being 
deceived,  or  iiilluenced  by  any  wrong  affetlions,  a6ls 
in  coiill.mt  coiiforinity  to  the  rcafon  and  nature  of 
things;  and  it  is  a  coniraditlion  to  his  nature  for  him 
to  di)  any  fhing  that  is  not  fit  and  reafonable  ;  fo  he 
u'ould  have  framed  our  nature  in  contradiftion  to  his 
own,  if  he  liad  obliged  us  to  at\  oiherwife.  No,  God 
can  never  give  us  commands  repugnant  to  his  own  na- 
ture, or  require  us  to  do  \vh:U  he  himfelf  abhors  to  do. 
'1  he  end  lor  which  God  has  given  us  reafon,  is  to  com- 
pare things,  and  the  relation  they  (land  in  to  each  other; 
and  from  thence  to  judge  of  the  fityefs  and  unfitncfs  of. 
aBiotis  ;  and  could  not  our  reafon  judge  foundly  in  all 
fuch  matters,  it  could  not  have  anfwcred  the  end  for 
vhich  infinite  wifdom  and  goodnefs  heftowed  that  ex- 
cellent Gif: ;  and  f  )r  which  we  cannot  adore  enough 
the  goodnefs  of  God. 

Had  God,  from  time  to  time,  fpohe  to  all  mankind 

in  their  feveral  languages,  and  Iiis   words  had  miracu- 

louflv  conveyed   the  fame  ideas  to  all  perlons;  yet  he 

could  not  f|)eak  more  plainly  than  he  has     done  by  the 

things  ihcmfelves,  and  the  relaiion  which  reaion  fhews 

there  is  between  thern  :   Nay,  fmce  it  is  impoHible   in 

any  book,  or   books,   that  a  particular  rule   could  be 

given  for  every  cafe,  we  muft  even  then  have  had  re- 

courfe  to  ih.e   liglit  of  nature   to  teach    us   our  duty  in 

molt  cafes ;  efpecially  confidering  the   numberlefs  cir- 

cumftances    which    attend   us,  and  which,  perpetually 

varying,  and  make  the  fame  adions,  according  as  men 

■  differently  affected    bv   them,  cither   good  or  bad. 

...id  I  may  add,  that  molt  of  the  particular   rules   laid 

.  down  in  the  gofpel  for  our  direction,  are   fpokcn   after 

fuch  a  figurative  maimer,  that  except  we  judge  for  their 

'  meaning,  not  merely  by  ilie  letter,  but  what  the  law  of 

Ji.iiure  antecedently  declares    to   be  our  duty,  they  are 

apt  to  lead  us  wrong  ;   And  if  precepts  relating  to  moral- 

i'Y  arc  delivered  after  :■"      -'•:)•    vriner.  when  ihey 


30  CHRISTIANITY   AS 

might  have  been  delivered  otherwife;  what  rcafon  can 
you  affign  for  its  being  fo,  but  that  infinite  wifdom 
meant  to  refer  us  to  that  law,  for  the  explaning  them? 
Sufficient  inftances  of  this  nature  I  (hall  give  you  here- 
after; though  I  mufl;  own,  I  cannot  carry  this  point 
fo  far  as  a  learned  divine,  who  reprefcnts  the  fcriptures 
more  obfcure  (which  one  would  think  impoffible)  than 
even  the  Fathers.  He  tells  us,  '•  That  a  certain  author 
(viz.  Flaccus  Illyricusj  has  furnifhed  us  with  one  and 
fifty  reafoas  for  theobfcurity  of  the  fcriptures;"  adding, 
*'  I  think,  I  may  truly  fay  that  the  writings  of  the  pro- 
phets and  apoftles  abound  with  tropes  and  metaphors, 
types  and  allegories,  parables  and  dark  fpeeches;  and 
are  as  much,  nay,  much  more  unintelligible  in  manv 
places,  thajn  the  wrftings  of  the  ancients."  It  is  well 
this  author,  who  talks  of  people  being  fl:ark.^2^/<?-m^!^, 
ftoppedhere;  and  did  not  with  a  celebrated  wit*  cry, 
The  truly  illuminated  books  are  the  darkeft  of  all. 

The  writer  above-mentioned  fuppofes  it  impoffible, 
that  God's  will  fhould  be  fully  revealed  by  books; 
'*  Except,  fays  he,  it  might  be  faid  perhaps  without  a 
figure,  that  even  the  word  itfelf  could  not  contain  the 
books  which  fiiould  be  written."  But  with  fubmiflion 
to  this  reverend  perfon^  I  cannot  help  thinking,  but 
that  (fuch  is  the  divine  goodnefs)  God's  will  is  fo  clear- 
ly, and  fully  manifefted  in  the  book  of  nature,  that  he 
who  runs  may  read  it. 

This  cannot  be  denied,  if  the  book  of  nature  fhews 
us  in  charaBer  legible  by  the  whole  world,  the  relation 
vc  (land  in  to  God  and  our  fellow-creatures,  and  the 
duties  refulting  from  thence;  for  then  it  mull  teach  us 
the  whole  of  our  duty,  fince  it  would  be  unjufl  and 
tyrannical  in  any  being,  to  require  more  of  others  than 
the  relation  they  (land  in  to  him  makes  it  their  duty  to 
pay;  it  being  that  relation  alone  which  gives  him  his 
jufl  power  and  authority.  We  are  encompaffed  with 
many  artificial  relations,  fuch  as  governor  and  govern- 
ed, mifter  and  fervant,  hufbind  and  wife,  &c.  and  the 
end  of  thefc  relations  teaches  us  what  they  require;  and 
^  D^-an  Sw;;:. 


OLD  AS    THE  CREATION.  3I 

ihey  beinpj  entered  into  for  the  fake  of  each  other's  af- 
fi<iance,  either  \  ariy  is  injured  by  the  others  not  ob- 
fcrving  what  thcle  relations  demaiid,  or  by  cxaBing 
more  than  ihc  end  of  entering  into  them  requires. 

Though  the  elation  we  (land  in  to  God,  is  not  arti- 
ficial as  mofl  are  amongd  men,  who  want  each  other's 
afTiItance;  but  is  natural  at  leaft  on  our  part;  yet  this 
does  not  hinder,  but  that  wc  may  know  by  reafon,  the 
end  he  had  in  being  related  to  us  as  creator  and  govern- 
or ;  and  what  he  requires  oFhis  creatures  and  fubjefts  : 
This  the  divine  nature,  which  contains  in  itfelf  all  per- 
fcttion,  and  all  happincfs,  plainly  points  out  to  us. 
And  if  we  are  once  certain  of  the  end  of  God's  enter- 
ing into  this  relation  with  man,  wc  may  be  as  certain 
from  his  wifdom  and  goodnefs,  and  all  h.is  divine  per- 
fe6lions,  that  he  will  require  no  more  of  us  than  the 
end  he  had  in  entering  into  this  relation  requires. 

If  it  would  be  uiijult  and  tyrannical  in  an  earthly  go- 
vernor, to  cxaft  things  of  his  fubjefls,  that  do  not  con- 
tribute !o  the  end  for  which  this  relation  between  them 
was  entered  into  ;  can  we  fuppofe  a  governor  of  infi- 
nite wifdom  and  goodnefs,  who  has  always  in  his  mind 
the  end  for  which  he  governs  mankind,  will  a6l  the  ty- 
rant, and  put  them  under  fevere  penalties  for  not  ob- 
ferving  fuch  things  as  have  no  relation  to  the  end  for 
which  he  created,  and  governs  them  ? 

There  is  no  relation  among  men  without  a  mutual 
obligation  arifing  from  it ;  parents  owe  a  duty  to  chil- 
dren as  well  as  children  to  parents;  but  are  not  we  in 
a  hricler  fenfe,  the  children  of  God,  and  parents  only 
inftruments  in  his  hands?  fince  it  is  God,  who  from 
nothing  brings  us  into  being,  frames  us  after  the  man- 
ner that  beft  plcafes  him,  imprints  on  us  what  faculties, 
inclinations,  defires  and  paffions  he  thinks  lit:  And  is 
not  God  from  his  innate  goodnefs  and  equity,  under  an 
obligation  to  treat  us  more  kindly  than  earthly  parents 
do  their  beU-belovedchildren,who  beget  them  without 
riefign?  Whereas  God,whofe  a6ions  are  governed  by 
infinite  goodnefs,  could  have  no  motive  to  bring  us  in- 


32  christiaxitv  as 

to  being  (which  of  itfelf  is  no  blefTing)  but  our  good  > 
ind  for  the  fame  rcafon  preferves  us  in  being:  nor  can 
o  kind  and  tender  a  parent  play  the  tyrant,  rfnd  impofe 
-rommands  on  us,  which  do  not  flow  from  the  relaiions 
ve  ftand  in  to  him,  and  to  one  another. 

If  we  corifider  what  our  reafon  informs  us  of  the 
nature  of  our  great  creator  and  governor,  we  cannot 
^ail  of  knowing  our  duty;  for  as  Dr.  Scott  juflly  nb- 
ferves,  "Ir  you  will  ferve  the  great  king  of  the  world 
in  fuch  ways  as  are  pleafing  and  acceptable  to  him,  yoti 
mnW  ftudy  his  nature,  and  inform  your  felves  wh;ch 
<vay  his  infinite  perfe61ions  incline,  that  yoti.may  know 
how  to  comport  your  felves  towards  him,  and  to  render 
Sim  fuch  ferviccs  as  are  agreeable  to  his  nature ;  for 
■here  is  no  rule  in  the  world,  but  only  than  of  his  na- 
ure. -by  which  you   can   certainly  conclude   what  will 

plcafe  him. So  that  in  all  cur  enquiries  what  13 

pleafing  to  God,  our  lafi:  appeal  mufl  be  to  his  nature, 
which  is  the  great  flandard  of  good  and  evil;  by  which 
we  are  to  meafure  what  is  pleafing  and  difpleafing  to 
him." 

If  then,  with  this  -judicious  author,  you  allow,  that 
we  are  to  meafure  what  is  pleafing  and  difpleafing  to 
God,  (which  takes  in  the  whole  of  religion)  from  what 
jMir  reafon  teaches  concerning  his  nature,  you  allow  all 
1  contend  for. 

In  fliort,  if  the  relations  between  things,  and  the  fit- 
lefs  refuhing  from  thence,  be  not  the  fole  rule  of  GodV 
aftions,  mufl:  not  God  be  an  arbitrary  being?  and  then 
what  a  mifcrable  condition  will  mankind  be  in!  Since 
an  arbitrary  will  might  change  cveiy  momenr,  and  thofe 
things  which  entitled  men  to  God's  favor  to  day,  might 
make  them  incur  his  difpleafure  to-morrow:  Nay,  hc> 
might  at  the  fame  time  have  a  fccret  will  oppoiite  to  his' 
revealed  will  ;  or  have  different  wills  for  every  differ- 
ent perfon  ;  or  might  reveal  his  arbitrary  commands  fo 
obfcurely,  as  to  caufe  the  utmofl;  confufion;  hut  if 
God  only  commands  what  the  nature  of  things  fliew  to 
be  fvt,  it  is  fcarcc  pofiible,  that  men  (though  now  end- 


OLD    AS    THE    CREATION. 


33 


lefsly  divided  upon  the  account  of  their  different  tradf- 
lionsj  fliould  midake  the  duty  ;  fince  a  mind  that  is 
attentive  can  as  eafily  diflinguifh  fit  from  u:  fit,  ,,$  the 
C)  e  can  beauty  frcnn  defornniy,  or  the  ear  harmony 
from  difcord:  and  if  no  commands  can  alter  the  na- 
ture of  things,  or  make  that  fit  which  is  in  itfelf  unfit, 
external  revelation  mu^^  attend  the  nature  ;iiid  rela- 
tion of  things,  and  can  only  fpcuk  what  thole  fpeak. 
As  for  iiirtance,  it  is  not  in  our  power,  though  ever  fo 
often  commanded,  to  love  the  Deity,  while  we  con- 
ceive him  an  arbitrary  being  a61ing  out  of  humor  and 
caprice;  nor  could  any  commands  fuppofing  fach  pof- 
fible,  oblige  us  not  to  Une  him,  while  wc  believe  him 
a  kind  and  benifi^ent  being;  fo  that  as  long  as  we  have 
rig'u  notions  of  God,  we  cannot  but  love,  and  adore 
him  as  we  ought. 

Thus,  I  tliink,  I  have  fully  proved  from  the  nature 
of  God  and  man,  and  the  relations  we  ftand  in  to  him 
and  one  another,  (hat  the  divine  precepts  cannot  vary; 
and  that  th-^fe  relations,  which  are  the  permanent  voice 
of  God,  by  which  he  fpeaks  to  all  mankind,  do  at  all 
times  infallihly  point  out  to  us  our  duty  in  all  its  vari- 
ous circumllances  of  life. 

Should  revelation  require  lefs  than  thofe  relations  re- 
quire, would  it  not  be  an  imperfe6l  rule?  And  if  it  en- 
joins more,  would  it  not  argue  the  author  of  it  to  be 
of  a  tyrannical  nature,  impofing  on  his  fnbjcCfs,  and 
under  moft  fevcre  penalties,  unnccefTiry  thitjgs;  and 
likewife  fliew  a  defign,  not  of  being  beloved,  but  hated 
and  dreaded ;  And  therefore,  tho  e  who  fee  the  confe- 
quences  of  things,  dcicribe  the  chriftian  religion  as  i*e- 
quiring  fuch  things  only,  as  confidering  the  relations 
we  itand  in  to  God  and  one  another,  are  apparently  for 
our  good. 

The  mod  accurate  Dr.  Barrow  gives  this  charafler 
of  the  chriflian  religion,  '•  That  its  precepts  are  no  o- 
ther  than  fuch  as  phvficians  piefcnbe  for  the  health  of 
our  bodies;  as  politicians  would  allow  to  be  needful 
forihe  peace  of  the  ftatc  ;  as  Epicurian  philofophers  re- 

1 


3;^  CHRISTIANITY    AS 

commend  for  the  tranquility  of  our  minds,  and  ptea- 
i'ures  of  our  lives;  fuch  as  reafon  ditiates,  and  daily 
fhevvs  conducive  to  our  welfare  in  all  refpe6ts;  which 
confequcntly,  were  there  no  law  enacting  them,  we 
fhould  in  wifdom  choofe  to  obferve,  and  voluntarily 
impofe  them  on  our  felves;  confeffing  them  to  be  fit 
matters  of  law,  as  mofh  advantageous  and  requifite  to 
the  good,  general  and  particular,  of  mankind." 

That  great  and  good  man  Dr.  Tillotfon  fays,  "  That 
all  the  precepts  of  chriftianity  are  rcafonable  and  wife, 
requiring  fuch  duties  as  arc  fuitable  to  the  light  of  na- 
ture, and  do  approve  themfelves  to  the  belt  reafon  of 
mankind;  fuch  as  have  their  foundation  in  the  nature 
of  God,  and  arc  an  imitation  of  the  divine  excellencies; 
fuch  as  tend  to  the  perfe8ion  of  human  nature,  and 
to  raife  the  minds  of  men  to  the  higheft  pilch   of  good- 

nefs  and  virtue, They  command  nothing  that 

is  unneceffarv,  they  omit  nothing  that  may  lend  to  thT 
glory  of  God,  or  the  welfare  of  men,  nor  do  they  re- 
Itrain  us  in  any  thing,  but  what  is  contrary  to  the  re- 
gular inclinations  of  nature,  or  to  our  reafon,  and  true 
iniercit ;  they  forbid  us  nothing  but  what  is  bafe  and  un- 
vorthv  to  ferve  our  humors  and  paffions,  lo  make  our- 

felves   fools  and  beafls. In  a  word,  nothing   but 

what  tends  to  our  private  barm,  or  prejudice,  or  to 
public  diforder  and  confufion." 

The  late  Dean  of  Canterbury,  in  a  fermon  preached 
in  defence  of  chriftianity,  fays,  "  What  can  be  more 
powerful  incentive  to  obedience,  than  for  a  rational 
creature  clearly  to  difcern  the  equity,  the  necefTiiy,  the 
benefit,  the  decency  and  beauty  of  every  afction  he  ir. 
called  to  do,  and  thence  to  be  duly  fenfible  how  graci- 
ous a  mafler  he  ferves ;  one  that  is  fo  far  from  loading 
him  with  fruielefs,  arbitrary,  and  tyrannical  impofitions, 
that  each  command  abllraftcd  from  his  command  who 
iffues  it,  is  able  to  lecommend  itfeif;  and  nothing  re- 
quired but  what  every  wife  man  would  choofe  of  his 
own  accord;  and  cannot  without  being  his  own  enemy, 
wifh   to  be  exemnted  from."     And  this   charafter  of 


OLD    AS     Tll£     CREATION.  35 

chriftianit^  he  makes  to  be  cirential  to  its  being  from 
God,  and  therefore  nui(t  make  it  the  fame  with  natural 
religion,   which  has  this  charatler  impreflcd  on  it. 

"  There  was  none  of  the  dodrines  of  our  faviour 
ffays  the  late  archbi(hop  of  York]  calculated  for  the 
gratification  of  mens  idle  curiofities,  the  bufying  and 
amufing  them  with  airy  and  ulelels  fpeculations  ;  much 
lefs  were  thcv  intended  for  an  excrcile  of  our  crcduliiv, 
or  a  trial  how  lar  we  could  brini»  our  reafon  to  fubmit 
to  our  faith  :  But  as  on  the  one  hand  they  were  plain 
and  fnnplc.  and  fuch  as  bv  their  agreeahlencfs  to  the 
rational  faculties  o?  mankind,  did  highly  recommend 
themfelves  to  our  belief;  lo  on  the  other  hand  they  had 
an  immediate  relation  to  prattice,  ai^d  were  the  genuine 
principles  and  foundation,   upon  which  all    human   and 

divine  virtues  were  naturally  to  be  fuperflrutled." 

Does  not  every  one  fee,  that  if  the  religion  of  nature 
had  been  put  indead  of  chriRianity,  thele  defcriptions 
would  have  exactly  agreed  with  it? 

The  judicious  Dr.  Scott  affirms,  *'  God  never  im- 
pofes  laws  on  us  pro  imperic,  as  arbitrary  teds  and  tri- 
als, of  our    obedierrce. —The  great  defign  of  them, 

fays  he,  is  to  do  us  good,  and  dircd  our  actions  to  our 
own  intereft. — This,  if  v;e  firmly  believe,  will  infinite- 
ly encourage  our  obedience;  for  when  I  am  fure  God 
commands  me  nothing  but  what  my  own  health,  cafe, 
and  happinefs  requires;  and  that  every  law  of  his  is 
both  a  necefl'ary  aud  fovercign  prefcription  again (t  the 
difeafes  of  my  nature,  and  he  could  not  prefcribe  lefs 
than  he  has,  without  being  defeftive  in  his  care  of  my 
recovery  and  happinefs ;  with  what  prUdence  and  mo- 
derty  can  I  grudge  to  obey  him  ?" 

Xay,  the  mo(i  confiderable  men,  even  among  the 
Papills,  do  not  fcruple  to  maintain  there  is  nothing  in 
religion  but  what  is  moral.  The  divines  of  Port-Royal 
for  in  Ranee  fay,  '•  All  the  precepts,  and  all  the  mylle- 
ries  that  are  expreffcd  in  lb  many  different  ways  in  the 
holy  volumes,  do  all  center  in  this  one  commandment, 
of  loving  God  with  all  our  heart,  and  in  loving  our 


g6  CHRISTIANITY  AS 

neighbors  as  Ourfelves  :  For  the  fcripture  (it  is  St.  Auf- 
tin  "uho  fays  it)  forbids  but  one  only  thing,  which  is 
concupifence,  or  the  love  of  the  creature  ;  as  it  com- 
mands buc  one  only  thing,  which  is,  charity,  and  the 
lo^'e  of  God  :  Upon  this  double  precept  is  founded 
the  whole  fyflem  of  the  Chriftian  religion;  and  it  is 
unto  this,  fay  they,  according  to  the  expreflion  of 
Jefus  Chrift,  that  all  the  ancient  law  and  prophets 
have  reference  ;  and  we  may  add  alfo,  all  the  myfte- 
ries,  and  all  the  precepts  of  the  new  law :  For  love, 
fays  St.  Paul,  is  the  fulfilling  of  the  law."  And  thefe 
divines  likewife  cite  a  remarkable  paffage  of  St.  Auftin 
on  this  fubjeft  ;  viz.  "  He  that  knows  how  to  love 
God,  and  to  regulate  his  life  by  that  love,  knows  all 
that  the  fcripture  propounds  to  be  known."  They 
alfo  have  quoted  a  known  faying  of  his  father,  Omnia 
feccaia  funt  in  univerfum  contra  rationem  £f?  natures  le- 
gem. And  I  mi^nt  add  the  authority  of  a  greater  man, 
and  a  Papift  too,  who  fays,  "  Religion  adds  nothing 
to  natural  probity,  but  the  confolation  of  doing  that 
for  love  and  obedience  to  our  heavenly  Father,  which 
reafon  itfelf  requires  us  to  do  in  favor  of  virtue."  And 
the  famous  Pert  Ouefnelle  fays  orr  AHs  2-  21.  Le  vrai 
culte  n'ejl  plus  attache  a  nh  peuple ;  le  Chrijiianifmc  ejl 
tine  religion  umverfelle. 

J5.  Do  divines  always  give  this  charafter  of  chrifli- 
anity,  do  they  never  diftinguifh  it  from  the  religion  of 
nature,  by  fuppofmg  it  contains  certain  arbitrary  pre- 
cepts ? 

A.  When  they  confider  how  repugnant  it  is  to  the 
nature  of  God  to  give  any  arbitrary  commands,  then 
indeed  the  force  of  truth  obliges  them  to  declare  there 
is  nothing  in  religion  but  what  tends  to  the  good  of 
mankind ;  but  if  at  any  time  they  talk  otherwife,  it  is 
for  the  fake  of  fuch  things  as  either  dire^lly  or  indi- 
reftly  farve  their  intereft.  But  to  remove  all  fcruples, 
1  fliall  more  fully  prove. 


OLD    AS   THE    CREATIOM.  37 


CHAP.    IV. 

V 

That  not  only  the  matter  of  all  God's  laws,  hut  the  penaU 
ties  annexed  to  them,  are  for  the  good  of  mankind; 
even  for  thofe  who  fujfcr  Jor  the  breach  cfthcm.  .^^ 

B.  QHOULD   I  allow   you,  that   the  natural  know-       ^B 

O  ledge  wc  have  of  Gc)cl  is  the  foundation  of  all 
religion,  and  tha^  arguing  from  the  divine  attributes 
is  a  uiofl  certain  way  of  reafoning,  yet  is  not  God's 
glory  one  of  his  divine  attributes  ?  And  does  not  the 
wifefl  of  men  fay,  tl)at  God  made  all  things  for  him- 
felf,  and  the  wicked  for  the  day  of  evil  ;*  :ind  con- 
lequently  God's  glory,  rather  than  the  good  of  man, 
occafioned  the  almighty  to  create  man,  and  to  give 
him  laws  ? 

A.  As  to  this  text,  I  fhall  anfwer  you  from  archbi- 
fhop  Tillollon  ;  that  *'  If  by  God's  making  all  things 
for  himfeif,  be  meant,  that  he  aimed  at  and  intended 
the  manifeilation  of  his  wifdom,  power,  and  good- 
nels  in  the  creation  of  the  world,  it  is  mod  true,  that 
in  this  fenfe  he  made  all  things  for  himfclf ;  but  if  we 
underfiand  ic  fo,  as  if  the  goodncfs  of  his  nature  did 
not  moce  him  thereto,  but  that  he  had  fome  defign  to 
ferve,  ends  and  nereffities  of  his  own,  upon  his  crea- 
tures, this  is  far  from  him;  but  it  is  very  probable, 
that  neither  of  thefe  are  the  meaning  of  the  text,  which 
may  be  rendered  with  much  better  fenfe,  and  nearer 
to  the  Hebrew  thus;  God  hath  ordained  every  thing 
to  that  which  is  fit  for  it,  and  the  wicked  hath  he  or-  ' 
dained  for  tlie  day  of  evil ;  that  is,  the  wifdom  of  God 
haih  fitted  one  tiling  to  another;  punilhment  to  (in, 
the  evil  day  to  the  evil  doers."  This  is  the  fenfe  that 
Grotius,  and  moft  of  the  befl  commentators  \vAt  on 
the  text.      And  here  let:  mc  add,  that  if  there  nre  in- 

•  Prov.  16   4. 


58  CHRISTIANITY    AS 

numerable  places  as  capable  of  different  interprela- 
tions,  even  with  relation  to  God  and  his  attributes, 
this,  fure,  will  be  no  argument  not  to  adhere  to  what 
the  light  of  nature  teaches  us  in  this  matter;  fmce 
where  texts  may  be  taken  in  different  fenfes,  things 
are  as  much  left  to  be  determined  by  our  reafon,  as  if 
there  were  no  fuch  texts.  And  when  we  meet  with 
expreffions  of  God's  doing  any  thing  for  his  own  glo- 
ry, they  can  only  mean,  that  fuch  is  the  tranfcendent 
excellency  of  his  nature,  fuch  the  inexpreffible  marks 
of  his  wifdom  and  power  in  all  his  works,  that  he 
could  not  have  given  greater,  had  he  defigned  nothing 
but  his  own  glory.  And  when  we  impute  the  glory 
of  all  we  do  to  him,  we  thereby  lignify,  that  we  have 
no  power,  but  what  we  derive  from  him  ;  and  that  we 
dcfire  to  acknowledge  him  the  author  of  whatever  is 
2:)raife-worthy  in  us. 

B.  Though  it  be  allowed,  that  God  framed  his  laws, 
and  confequently,  the  fandions  that  make  them  laws, 
for  the  good  of  man  ;  yet  a  due  regard  to  his  own  ho- 
nor, the  dignity  of  his  laws  and  government,  w^ill  o- 
blige  him  to  punifh  thofe,  who  violate  his  laws,  as  for 
an  injury  done  to  himfclf,  diflinfcl;  from  the  harm  that 
bv  the  breach  of  them  accrues  to  his  creatures. 

A.  As  no  man  breaks  the  divine  laws  out  of  con- 
tempt to  his  maker,  or  imagines  he  can  do  God  an  in- 
yny  ;  fo  God  does  not  make  laws  for  one  end,  and  re- 
quire the  obferving  them  for  another;  that  being  in- 
confiftent  with  the  dignity  of  the  divine  legiflator,  his 
iaws  and  government!  But  as  it  was  for  the  fake  of 
man  that  he  gave  him  laws,  fo  he  executes  them  pure- 
ly for  the  fame  reafon;  fince  upon  his  own  account, 
ne  cannot  be  in  the  leaft  affe£led,  whether  his  laws 
ue,  or  be  notobferved;  and  confequently  in  punifh- 
ng,  no  more  than  rewarding,  does  he  a6i:  as  a  party, 
nuch  lefs  an  injured  party,  who  wants  {atisfa6lion,  or 
..'paration  of  honor.  And  indeed,  to  luppofe  it,  is 
highly  to  difhonor  hi'm,  fmce  God,  as  he  never  can  be 
injured,   lo  he  can  never  want  reparation  ;  and  he  who 


0LD    AS    THE    CREATl0^i.  39 

is  infinitely  fatisfied  in  himfelf,  can  aain  no  additioi 
of  fatisladion  by  his  creatures  obl'crving  his  laws ;  noi 
can  he,  by  their  not  oblerving  them,  be  reduced  to  a 
condition  of  wanting  fatisfaftion,  or  reparation  of  ho- 
nor, or  any  of  thofo  things,  which,  depending  on 
the  opinion  of  others,  are  main  ingredients  in  ht\- 
man  happinefs  :  and  yet  even  among  men,  none  ought 
to  be  punifhcd,  (fince  what  is  pad  cannot  be  helped) 
but  to  prevent  a  future  breach  of  the  law  ;  and  all  laws 
being  defigned  for  the  good  ol"  the  governed.  ''  Tiie 
grcatell  monarch  is  not  to  punifli  the  breach  of  his 
laws  any  otherwife,  than  the  moll  petty  flate  :"  And 
though  all  own,  it  would  be  tyranny  in  an  earthly 
governor  to  multiply  punifhments,  on  pretence  of 
vindicating  the  honor  of  the  legiflator;  oras  the  breach 
of  law  is  an  injury  done  to  him,  and  inch  like;  yc: 
fome  are  not  alhamed  to  impute  fuch  tyranny  to  God, 
and  thereby  take  off  from  that  elleem  and  love  men 
mud  have  for  him,  did  they  believe  he  only  puniftied 
when,  and  no  further  than  their  good  required. 

Do  not  we  bring  Cod  down  to  ourfelves,  when  we 
fuppofe  he  a£ls  like  us  poor  indigent  creatures,  in  feek- 
ing  worfhip  and  honor  for  his  own  lake ;  way  do  wq 
not  cloath  him,  who  has  neither  parts  nor  paflions, 
with  the  worft  of  our  infirmities,  if  we  leprefent  him 
as  an  ambitious,  fufpicious,  wrathful,  and  revengeful 
being  ? 

If  wc  dare  eonfult  our  reafon,  it  will  tell  us  that 
jealoufy  in  point  of  honor  and  power,  love  of  fame 
and  glory  can  only  belong  to  limited  creatures  ;  but 
are  as  ueceifarily  excluded  from  unlimited,  abiolutelv 
pevfeft  being,  as  anger,  revenge,  and  luch  like  pal- 
iions ;  which  would  make  the  Deity  reiemble  the  weak, 
womanilh,  and  impotent  part  of  our  nature,  rather 
than  the  manly,  noble  and  generous. 

Could  God,  ftriftly  fpeaking,  be  made  angry,  pro- 
voked, or  grieved  by  the  conduQ  of  us  wretched  mor- 
tals, he  would  not  enjoy  a  moment's  quiet;  b'lt  mufl: 
be  mucii  more  miferablc  than  the  moft  unhappy  of 
his  creatures.     Or, 


40  CHRISTIANITY   A* 

Had  God  any  comfort  or  fatisfa^ion  to  gain  from  the 
thoughts  and  a6l  ons  of  his  creatures,  he  would  never 
have  been  without  an  infinity  of  them  jointly  contribut- 
ing to  this  end. 

If  religion  in  general,  and  every  part  of  it  was  not 
llfeful  to  mankind,  there  would  be  no  reafon  why  they 
ihould  know  it  more  than  other  animals;  who  though 
they  have  wonderful  talents  (in  many  of  which  they  ex- 
ceed men)  given  them  by  God  forpreferving  themfelves 
and  their  fpecies,  yet  are  utter  ftrangers  to  religion,  as  a 
thing  wholly  ulelefs  to  them. 

The  fum  of  Vt^hat  I  have  been  faying  is  fully  exprelT- 
cd  by  Job  in  thefe  words;  If  thou  hnneft,  what  doft 
thou  againft  him?  Or  if  thy  tranfgreffion  be  multiplied, 
what  doft  thou  unto  him  ?  If  thou  be  righteous,  what 
giveft  thou  him ;  Or  what  receivcth  he  at  thy  hands  ? 
Thy  wickednefs  may  hurt  a  man  as  thou  art,  and  thy 
righteoufnefs  profit  the  fon  of  man.*  Or,  as  Efdras 
fays,  What  is  man  that  thou  fhouldft  take  difpleafure 
at  him  ?  Or  what  is  a  corruptible  generation,  that  thou 
Ihouldft  be  fo  bitter  towards  it.t 

Our  greated  felicity  confilts  in  having  fuch  an  im- 
pirtial  and  difinterefted  judge  as  well  as  legiflator,  that 
whether  he  punifhes,  or  rewards,  he  a6ls  alike  for  out 
good;  that  being  the  end  of  all  his  laws,  and  confe- 
quently  of  the  penalties  as  well  as  rewards  which  make 
them  laws:  whereas  your  common  fyftems  of  divinity 
reprefent  him  full  of  wrath  and  fury,  ready  to  glut 
himfelf  with  revenge  for  the  injuries  he  has  fufFered  by 
the  breach  of  his  laws. 

B.  Is  not  God's  juftice  as  well  as  his  mercy  a  divine 
attribute,  and  will  not  that  as  much  oblige  him  to  pun- 
ifh  the  breakers  of  his  laws,  as  if  he  had  been,  as  he  is 
fometimes  reprefented,  full  of  anger,  wraih  and  re- 
venge ? 

A.  Though  juftice  and  mercy  cannot  at  the  fame 
time  be  exercifed  in  one  and  the  fame  inflance  on  the 
fame  fubjeft;  yet  your  fyftem-writers.,  left  they  fhould 

*  Chap.  35.  6.  fa  Efdras  8.  34. 


miVj   AS   THE   CREATIOM.  4I 

limit  thefe  two  aMribures  in  God,  extend  them  alike  to 
all  pcrlbns,  which  i>  making  him  neither  juft,  nor  nur- 
ciful  ;  hecaiile  ihelc  atirihiites  drawing  contrary  wav^, 
nr.ifl  hinder  each  others  efteft. 

B.  I  mii't  confeTs  I  do  not  fise  how  the  Time  aft  ca\i 
be  ail  atl  both  of  jiiftice  and  me  cy  in  relation  to  ihe 
fame  perfon  :  or  how  it  can  be  laid  that  God  does  juf- 
ticc  to  a  finner,  when  he  fhcws  mercy  to  him;  and  \et 
we  mult  ruppolc  ihcjulliccas  well  as  mercy  of  God  to 
be  infinite. 

A.  Thejuflice  by  which  I'iod  is  ri*»hteovis  in  all  his 
a6lions,  and  ihc  mercy  by  whicii  he  is  -ood  o  benefi- 
cent, are  infinite,  and  eternally  inherent  in  thedi,ine 
nature  ;  but  ihefe  ohli^  ■  not  God  either  to  i  uiiifh  or 
pardon  any  further  dian  his  infinite  wildom  fees  fit  ;  and 
fuch  punifhmjT  and  pardoning  arc  tranfient  afcfs  the  ef- 
fcds  (dT  his  will,  not  properties  belonging  to  his  nature. 
Julticeand  mercy  among  men  relate  to  different  fubjefts: 
when  the  magiltrate  punifhes  acriminal,  it  is  an  act  of  juf- 
tice  to  the  j)u!ilic  .  and  w'len  he  pardons  him,  it  is  an 
aft  of  mercy  to  the  criminal,  though  an  aft  of  injufticti 
to  the  public  ;  except  in  fuch  circumftances,  where  he 
has  ground  to  believe  that  pardoning  hmi  may  be  nodif- 
advaniage  to  the  public,  whole  intereft  it  is  not  to  Icle  a 
ufeful  member. 

The  greateft  difference  in  this  cafe  between  God  and 
man  is,  that  the  mod  p  werful  monarch  on  earth  is  of 
the  fame  nature  with  his  fiibjefts,  and  his  good  involved 
in  the  good  of  the  whole,  and  by  the  breach  of  his  laws 
may  be  injure  d  ;  atid  as  a  party  injured,  may  exact  re- 
paration and  latisfaclion  :  But  diis  without  blafphemy 
cannot  be  laid  of  God.  whok;  nature  is  infinitely  hap  y 
in  himfelF  before  there  was  any  crca'ure  fo  adore  him, 
or  be  obedietit  to  his  will  ;  fo  he  muft  flill  be  fucli, 
though  none  of  them  did  obey  hislaws,  or  acknov  ledge 
his  being;  and  thcrefoie,  in  doing  afts  of  jufiice  he 
catmot,  like  the  monarchs  of  this  world,  propofe  any 
fecurity  to  himfelf,  but  afts  purely  for  the  good  of  his 
creatures,  and  the  clfefts  oP  his  jultiee  (ihey  never  cx- 

E 


42  CHRISTIANITY   AS 

lending  to  annihilation)  rauft  not  be  only  for  the  good 
of  others,  but  even  of  the  perfons  puniflied;  becaufe 
God,  whoTe  love  infinitely  exceeds  that  of  mortal  pa- 
rents, chaftifes  his  children  (and  all  mankind  are  alike 
his  offspring]  becaufe  he  loves  them,  and  defigns  their 
amendment:  And  the  reafon  why  God  in  fcripture  is 
faid  to  be  love,  muft  be  becaufe  all  his  a8s,  by  what 
name  foever  you  call  them,  are  a£ts  of  pure,  impartial, 
and  difinerefled  love. 

All  punifhment  for  punifhment's  fake  is  mere  cruelty 
and  malice,  v;hich  can  never  be  in  God-  n^i  can  he 
hate  any  thing  that  is  made,  or  be  fubjed  to  fuch  weak- 
dqCs  or  impotence  as  to  aft  arbitrarily,  or  out  of  fpiie,. 
wrath,,  revenge,  or  any  felf  intereti ;  and  confequently^ 
whatever  puniibment  he  inflifts,  muft  be  a  mark  of  his 
love,  in  not  fuffering  his  creatures  to  remain  in  that 
m  ferable  Rate,  v/hich  is  infeparable  from  fin  and  wick- 
ednefs. 

As  God's  infinite  goodnefs  appears  in  the  fanftions  aa 
well  as  matter  of  his  laws,  fo  his  infinite  wiidom  knows 
bow  to  adjud  the  punifhment  to  the  offence ;  that  it  may 
he  exactly  fitted  to  produce  th-e  defired  amendment. 

B.  Does  not  your  fuppofing  that  God  has  no  other 
motive  in  executing  his  laws,  than  he  had  in  making 
them  ;  viz.  the  good  of  his  creatures;  and  that  all  pun- 
ifhtnent  mud  bear  an  exaft  proportion  to  the  offence  it 
is  defigned  to  amend,  flrike  at  the  abfolute  eternity  of 
hell-torments?  Since  there  is  no  proportion  betwen 
temporary  injuries  done  to  all  men,  and  eternal  mifery 
of  but  one  man;  nor  can  everlafting  torment  work  a- 
mendmenf. 

A,  I  fliall  at  prefent  refer  you  to  Dr.  Burnet  dc  Statu 
Mortuorum^  and  only  fay  with  archbifliop  Tillotfon, 
"  The  right  that  God  hath  in  his  creatures  is  founded  in 
the  benefits  he  hath  conferred  on  them  and  the  obliga- 
tion they  have  to  him  on  that  account.  Now  there  i* 
none,  who  becaufe  he  has  done  a  benefit,  can  have,  by 
virtue  of  that,  a  right  to  do  a  greater  evil  than  the  good 
he  has  done  amounts  to;  and  I  think  it  next  to  madnefs 


OLD    AS   THE   CRKATIONT.  4^ 

)  doubt,  ^vhether  extreme,  and  eternal  mifery  be  not 
,;  greater  evil  than  fimple  being  is  a  good."  But  at  a 
proper  time  I  fhall  conlider  what  may  be  faid  from  fcrip- 
lure  as  well  as  realbn,  for  the  dotlrincof  the  abfolute 
eternity  o(  torments;  and  what  will  be  the  condition  of 
thofc,  who  die  before  they  are  capable  of  undergoing  a 
trial  ;  or  knowing  any  thing  of  religion.  A  fubjcd, 
which,  I  think,  has  icarce  been  confidered  by  any  one. 


CHAP.     V. 

That  God  requires  nothing  for  his  own  fake ;  iin^  not 
the  worjliip  we  are  to  render  him,  nor  the  faith  we  are 
to  have  in  him. 

.CVTOUR  arguing  from  the  nature  of  God,  that  e- 
X  very  thmg,  coniequently  faith  in  him,  and  even 
the  worfhip  and  fervice  we  render  U)  him.  is  wholly  for 
our  own  fake,  will  hardly  go  down  with  the  bulk  of 
mankind,  who  imagine,  they  by  tho(e  afls  do  him  fomc 
real  fervice. 

A.  If  they  think  fo,  it  is  a  fign  they  have  not  been 
well  inftrufted;  the  mofl  eminent  of  our  divines  would 
teach  them,  that  prayer  iti'elf,  God  knowing  befo  e  hand 
what  we  will  afk,  chiefly  becomes  a  duty,  as  it  raifes  in 
us  a  due  contemplation  of  the  divine  attributes,  and  an 
acknowledgement  of  his  great  and  conRant  goodnefs, 
and  ferves  to  keep  up  a  conflant  fenfe  of  our  depend- 
ence on  him ;  and  as  it  difpofcs  us  to  imitate  thofe  per- 
fe6lions  we  adore  in  him,  in  being  kind  and  beneficent 
to  one  another.  There  are  few  fo  grofs  as  to  imagine, 
we  can  dire8.  infinite  wifdom  in  the  difpenlation  of  pro- 
vidence, or  pcrfuadc  him  to  alter  thofe  laws  he  contriv- 
ed before  the  foundation  of  the  world  for  putting  things 
in  a  regular  courfe. 

"  It  is,  fays  archbifliop  Tilloifon,  a  great  condcfccn. 
tion  and  goodnefs  in  him,  to  accept  our  imperfcd  piaif- 


44  CHRISTIANITY   AS 

es,  and  ignorant  admiration  of  him;  and  were  lie  not  as 
\vronh'.ly  good,  as  he  is  gre  t  and  glorious,  he  would 
not  fuffer  us  to  fully  his  great  and  glorious  name  by 
taking  it  in  our  mouths ;  and  were  it  not  for  our  advan- 
tage and  happinefs  to  own  and  acknowledge  his  benefits, 
for  any  real  happinefs  and  glory  that  comes  to  hmi  by 
it,  he  couid  veil  enough  be  without  it,  and  difpenfc 
"With  us  for  ever  entertaining  one  thought  of  him  ;  and 
were  it  not  for  his  goodnefs,  might  defpife  the  praifes 
of  his  creatures,  with  infinitely  more  reafon  ihan  wife 
men  da  the  applaufe  of  fools." 

"  To  imagine,  as  Dr.  Scott  obfe^  ves,  that  God  needs 
©ur  fcrvices,  and  requires  them  to  ferve  his  own  inte- 
reit,  is  to  blafpheme  his  all-fufficiency.  and  fuppofehim 
a  poor  indigent  being,  who  for  want  of  perfect  fatisfac- 
tion  within  himfelf,  is  forced  to  roam  abroad,  and  raife 
taxes  on  his  creatures,  to  enrich  and  fupply  himfelf:  So 
that  whatlbever  fome  high  flown  enthufiafts  may  pre- 
tend, that  it  is  fordid  and  mercenary  to  lerve  God  for 
our  good,  I  am  fure,  to  ferve  him  for  his  good,  is  pro- 
fane and  blafphemous." 

As  able  a  div  ne  as  this,  or  perhaps  any  other  age 
has  produced,  Le  Clerk,  obferves,  that  "  nothing  can 
he  more  falfe,  or  contrary  to  the  nature  of  the  gofpel, 
th<in  to  fancy  God  in  part  defigned  to  (hew  he  was  maf- 
ter,  by  enjoining  fome  commands,  which  have  no  re- 
lation to  the  good  of  mankind;  religion  was  revealed 
for  us,  and  not  for  God  ,  who,  abfolutely  fpeaking, 
neiiher  wants  what  we  think  of  him.  nor  the  worfhip  we 
pay  him,  but  has  manifefled  himfelf  tons  only  to  make 
us  hap.y."  An  J  therefore,  if  from  excefs  of  devotion, 
a  man  negleQs  the  duties  of  civil  life,  he  is  fo  far  from 
doing  a  thing  acccpfable  to  God  that  he  millakes  the 
end  of  religion,  which  is  to  render  liim  as  pcrfeft  as 
may  be  in  all  moral  duties  whatever. 

If  any  command  was  ever  given  for  the  fake  of  God, 
jt  muft  certainly  be  relating  to  the  indiiution  of  the  lab-  ■ 
bath  ;  and  yet  we  find  it  faid.  The  fabbath  is  made  for  : 
jraan,  and  not  man  for  the  fabbath:  So  true  is  it  in  di- 


•  LD    AS    THE   CREATION'.  4/J 

vinity  as  well  as  politics,  that  The  good  of  tlie  people 
is  (he  (iipremc  law. 

In  fliort,  the  wnrfhip  God  ri^quires.  is  either  for  his 
own  fiike,  which  fujjpofcs  his  hippincls  fomc  way  or  o- 
thcr  depends  on  it  ;  or  rife  (except  he  rrqmrcs  thini»<; 
to  Mi>  purpolej  for  the  f^ke  of  urn,  to  raile  and  keep  m 
their  minds  the  contemplation  of  an  infinitely  (rood  be- 
ing, and  of  his  laws,  all  f*uindcd  an  a  difintereQed  love 
to  the  whole  race  of  nia-ikind.  To  imi^me  the  wor- 
ih.p  of  G'td  is  f)rdained(>n  any  other  account,  not  only 
de  Iroys  one  of  the  t^rcatelt  motives  of  mens  doing  good 
to  one  another ;  but  (iipoof  s  (}()d  not  (a^ficient  for,  or 
infinite^  happy  in  Inmlblf:  hot  kihjcd  to  the  [)airions 
of  .unhitioiiN  and  vain  glorion.s  mortals. 

The  generaliiy  of  Chridiaiis  not  only  believe,  that 
in  worfhipping  God  th  y  do  hi  n  real  fervicr,  but  thini: 
he  is  extremely  ^lncaf^^  if  public  woifhip  is  not  per- 
formed in  lurh  a  manner,  and  ^iih  fuch  rites  and  cere- 
monies;  and  being  endlefsly  divided  about  thelc  trifles, 
ihink  they  make  their  court  to  heaven,  and  hi.;hlv  o- 
fclige  an  omnipotent  being,  in  dcdroying  thofc  formida- 
ble enemies  of  God,  who  prefume,  without  their  leave, 
!o  worfliip  him  aficr  that  manner  they  judge  agreeable 
to  his  will.      And, 

There  are  no  meaftres,  though  e -cr  fo  deflruRive, 
Inn  what  they,  who  do  not  confider  the  end  of  God's 
laws,  may  be  brought  into;  as  all  hiilory  fufficienily 
proves.  The  Jews  not  only  ihoughi  that  doing  the 
greateft  good  on  their  fahhath,  was  prrifaning  the  dav  ; 
but  were  fuperl^irious  as  to  think,  thai  all-lelf  defence 
was  tken  unlawful  ;  and  thcrefbre  dur(t  not  lift  up  their 
bands  againd  their  enemies,  who  butchered  them  as 
th  v  pleafed  ;  And  many  of  the  p;imiiivc  fathers  iho't 
the  gofpel  forbid  all  felf-defence  ;  and  herein  thev  arc 
followed  by  a  modern  fed,  who  arc  their  flrid  iii;itat!)r'« 
in  moll  things. 

It  is  no  wonder,  if  fomc  ccclefiadics  havo  not  been 
very  forward  to  teach  people,  that  what  worfhip  (U^d 
requires  of  ihcm,    is  for  iheir  own  fakes;  lince   then 


46  CHRISTIANITY    AS 

they  could  not,  on  pretence  of  that  worlhipi  have 
claimed  fuch  powers  and  privileges,  as  are  inconfiHent 
with  the  cominon  good  ;  and  people  might  then  think 
it  their  duty  fo  to  regulate  matters,  as  that  their  priefts, 
upon  the  whole,  confidering  the  charge  of  niaintaiuing 
them,  and  other  incidents,  (hould  do  more  good  than 
hurt:  Which  can  never  happen,  till  men  are  taught  it 
is  their  duty  to  do  good  to  all,  notwithftanding  their 
\vide(t  differences  as  to  worfhip,  or  any  other  matter  of 
meer  religion;  and  it  is  to  the  honor  of  our  clergy  at 
prefent,  that  fo  many  of  them  now  endeavor  to  infiife 
fuch. humane  and  benevolent  principles  into  a  people, 
who,  not  long  fince,  thought  they  fliewed  a  fufficient 
zeal  for  religion,  in  haling  thofe  dieir  priefts  hated, 
'without  know.ng  wherefo  e ;  and,  fired  by  their  pulpit 
inveBives,  thought  it  their  duty  to  pull  down  houfes  of 
religious  v\;or{hip,  and  were  ready  at  the  direftion  of 
their  impious  leaders,  to  have  perpetrated  worfe  crimes. 

B.  There  is  one  difficulty,  which  to  me  feems  infup- 
erable,  how  to  make  the  faith  reqaired  by  the  religrion 
of  nature  and  of  the  gofpel,  to  have  the  fame  views,  and 
tend  to  the  fame  end. 

A.  If  faith  in  God  hirafelf,  no  more  than  la  any  o- 
iher  a6l  of  religion,  is  not  required  for  God's  fake,  but 
our  own;  can  faith  in  one  fent  by  God  be  required  for 
any  other  end  ?  Efpecially  confidering,  that  no  perfon 
is  ever  the  more  known  to  pofleriiy,  becaule  his  name  is 
tranfmitted  to  them.  When  we  fay,  Cscfar  conquered 
Pompey,  we  have  no  idea  of  either,  can  only  mean, 
fome-body  conquered  fome-body ;  and  have  we  more 
dillin6l  ideas  of  Jefus  and  Pilate?  And  though  we  had 
a  perfonal  idea  ot  the  former,  he  could  receive  no  ad- 
vantage, or  difad vantage  by  what  we  thought  of  him. 
And  if  faith  in  him  was  required  for  a  caufe  antecedent 
to  his  being  fo  fent,  founded  in  his  and  our  nature,  and 
the  relation  we  always  flood  in  to  him  ;  would  not  the 
eternal  reafon  of  things  have  made  it  tnanifeft  ?  That 
which  concerned  all,  muR:  be  knowable  by  all,  for 
which  reafon   the  apoftle   fays,    That  which  may   be 


OLD  AS  THE   CRKATIOM.  47 

known  oFGad  (and  none  can  know  that  which  may  not 
be  knovs'n)  vas  manifcll  in  the  gcniilcs.      yVnd, 

The  end  of  ChriR's  coming  fccms  not   to  teach  men 
new  duties,  but  (repentance  being  the  firQ  thing  preach- 
ed by  him  and  his  apoftles   bodi  to  Jews  and  Gentiles) 
to   repent  of  the  breach  of  known  duties.     And  Jefus 
does  not   fay,   He  was  fent  to  all    Ifrael,   but  to  the  loft 
fliccp  ofihe  houfe  of  Ifrael;*  and  that  the  Son  of  man 
is  come  to  fave  that  which  was  loft  :t  And  his  parable 
about  the  loft  ftieep,   fuppofcd  all  were  not  loft.J  And 
when    it  was  objecled   to   him,  t!;ar  he   kept   company 
with  fniners,  he  owns  ihc  charge,  and  fays,  The  whole 
need  no   phylician,    but  they  that  are   fick;^    which 
would  have  been  an  improper  anfwer,  if  he  thought  that 
all  ftood  in  need  of  him,  and  his  fpiritual  phyfic.    And 
to  conOm  this,  he  adds,  I  am  not  come  to  call  the  righ- 
teous, but  Tinners  to  repentance:  and  that  there  is  more 
joy  in  Heaven  for  one  (inner  that  repents,  than  ninety- 
nine  jud  perfons  that  need  no  repentance.  j|      Which  is 
dividing   mankind  into  two  parts,  the   whole  or  righte- 
ous, and  the  Tick  or   Tinners;  and  that  his  bufincfs  was 
intirely  with  the  latter.     The  not  obferving  this  diftinc- 
tion,  has  been  the  occafion  of  many  uncharitable   and 
groTs  mi  (takes ;  and  it  is  Tomewhat  ftrange,  that  JeTus, 
who  beft  knew  how  far  his  commiftjon  extended,  fliould 
not  be  credited  in  this   matter;  efpecially  conTidering 
that  in  religion  there  are  no  noftrujns,  or  fecrets,  but  ail- 
may  know  what  God  requires  of  all ;  and  there  is  bur. 
one  univcrfal  remedy  for  all    fick   perfons,  repentance 
and  amendment.      And  if  God,  who  is  no  refpe61er  oF 
perfons,  will  judge  the  world  in  righteoufnefs;  and  they 
that  in  every  nation  fear  him,  and  work  righteoufnefs. 
fhall  be   accepted  of  him;  they   certainly,  are  whole, 
and  need  no  phyhcian,  who  do  of  themfelves  what  wiU 
make  them  acceptable  to  him;  living  as  thofe  whom 
Chrift  came  to  reform  were  taught  to  live  :   Is  it  not  ab- 
furd  to  fuppoTe,  that  till  then  none  had  fufficient  means 

•  Matt.  15.  24.     t  I').  I?,.  IT.     H-"kc  15.  7.     §  Matt.  9.  it.    H  lb.  ij. 


^8  CHRISTIANITY    AS 

given  them  to  anfwer  the  end   for  which  all  were  cre^ 
at«-d  ? 

The  Catholic  epiftleof  St.  Barnahas  will  inform  you 
of  the  fentimenis  of  the  ancients  on  this  head.  This 
gr^-at  apoflle  fas'tranfl-Med  hy  Dr.  Wake)  fays,  "  That 
Jefns,  when  he  chofe  hii  apoftles,  which  were  after- 
wards to  I  ubiifh  the  gofpel.  took  men  who  had  bceit 
ver\  s^reai  finners;  that  therebv  he  might  plainly  fhcw^ 
that  He  came  not  to  call  the  riuhteous,  but  finners  to 
repentance  '*     The   w'ords  are  fuller  in   the  Orioinal^ 

ONTAS    HUPER    PAS    AN    HAMARTIAN     A  N  O  M  O  T  E  R  O  U  :i. 

JB.   This  may  be  a  f^rg  d  paffage. 

A.  Origen  ownt^  i  to  be  p>enuine,  for  when  Celfas 
(I  will  give  you  'v.s-  own  words  in  the  lat  in  iraiiflation] 
fays,  Jefum  ajcitis  drcevt  nndecimve.  fawnji  hommibtis^ 
publicanis  nautifque  neqijfinus^  cum  his  ultra  citjoqiiefu- 
gitojje^  corroganiern  cibosjordide  ac  turpiter.  Origen 
fays,  extat  fane  in  Barnabx  caiholica  tpijlola  Jcriptum^ 
ad  apojiolicam  JunBinnf'm  ehgijje  homrne^  omni  iniquitat: 
iniqiaores.  And  it  may  be  faid  in  fupport  of  St.  Bar- 
nabas, that  the  apodles  firil:  became  Jefus's  difciples 
upon  temporal  motives;  and  the  belief  of  Chrift's  tem- 
poral kingdom  was  lo  firmly  rooted  in  tlism,  that  [efus 
neither  during  his  life,  nor  even  after  his  refurreCtion 
was  able  to  remove  it.  At  the  lad  fuppc2r  iljere  was  a 
ftrife  amongft  them,  Who  fliould  be  accoumed  the 
greateftPt  *' The  ineaneit  (as  bifliop  Parker  expreffes 
h)  hoped  at  leaft  to  have  been  made  Lord  Mayor  of 
Capernaum."  And  even  at  his  affention  the  only  quef- 
tion  his  difciples  afi^ed  was.  Lord,  wih  thou  at  this  time 
reftore  again  the  kingdom  to  Ilrael  ?^ 

But  to  take  away  all  fubterfuges,  what  can  be  more 
required  than  fuch  qualifications  as  will  make  Jefus  in 
the  laft  day  declare,  Come  ye  bleffed  of  my  father,  in- 
herit the  kingdom  prepared  for  you  from  the  beginning 
of  the  world?  And  what  are  thofe  qualifications,  but 
living  up  to  the  law  of  reafon,  in  exercifing  a6ts  of  be- 

*  Matt.  9.  13.  f  Luke  Z2.  24.  }  Ads  i.  6. 


OLD    AS   THJt    CREATION.  49 

Tievolencc,  goodnerj,  Szc.  ?  That  this  was  thett/iMw  7ic- 
cc/faritim  is  plain  from  his  anfwer,  depart  from  m:-,  ye 
that  work  iniquity,  made  to  ihofe  who  had  omitted  ilicfe 
things;  though  they  pleaded,  they  had  prophcficd  in  his 
name,  and  in  his  name  cafl  out  devils,  and  done  many 
wonderful  works  *  St.  Paul,  in  his  firft  chapter  to  the 
Romans,  flicws,  that  the  Gentiles  could  not  plead 
ignorance  of  their  duty,  cither  to  God  or  man,  and  as 
finnmi^  a;»ainft  knowledge,  were  iiiexculahle  ;  and  pur- 
fuinj;  the  fame  fubjeft  in  the  fecond,  he  fays,  that  God 
■who  is  no  refpetler  of  pcrfons  will  deal  with  every  one 
both  Jew  and  Gentile  according  to  their  deeds  ;  and 
ihofe  by  which  they  are  to  be  judged  are  either  moral  or 
immoral  :  and  had  there  been  any  thing  elfe  required  by 
the  written  law,  it  could  not  be  faid  that  the  Gentiles, 
,  who  were  ignorant  of  their  duty  cither  to  God  or  man, 
did  by  nature  the  things  contained  in  the  law. 

And  does  not  St.  Paul,  in  another  place,  put  our  fu- 
ture ftate  on  the  fame  foot,  in  fuppofing  we  fhall  be 
I  dealt  with  at  the  laft  day  according  to  what  ^ve  have  done 
(  in  the  body,  whether  good  or  bad.t  In  fliort,  if  the 
tree  is  to  be  known  by  its  fruit,  and  it  brings  forth  good 
fruit,  the  means  by  which  this  good  fruit  is  to  be  pro- 
duced are  not  material  ;  but  if  it  does  not,  no  means 
whatever  can  hinder  it  from  being  hewn  down  and  ca(t 
inio  the  fire.t  *•  The  grand  deciding  quellion  (fays  Dr. 
Southj  at  the  laft  day,  will  be  not  w  hat  you  have  (aid,  or 
what  you  have  believed  :  but  what  you  have  done  moic 
than  orhers.  God  is  plcafed  to  vouchfafe  the  bed  he 
can  give,  only  to  the  beft  we  can  do."  But  to  go  on 
to  the  bottom  of  this  matter  : 

Faith  confidered  in  itlclf  can  neither  be  a  virtue,  or 
a  vice;  becaufe  men  can  no  othcrwife  believe  than  as 
things  appear  to  them :  nay,  can  there  be  an  higher  af- 
front to  God  than  to  I'uppole,  he  requires  men  lo  judge 
otherwife  than  the  faculties  he  has  gi\enthem  enable 
them  to  do  ?  Or  what  can  be  more  abiurd  than  to  im- 
agine, that  God  will  fhew  his  favor  to  one  for  believing 

•  M:.:t.   7,  ai,  13.         f  1  Cor.  j  i>        \  Matt.  7  19. 

F 


50  CHRISTIANITY    AS 

what  he  could  not  but  believe;  and  his  difpleafure 
to  another  for  not  believing  what  he  could  not  believe? 
And  therefore,  faith  is  only  to  be  efteemed  by  the  works 
it  produces  ;  for  the  frrongeft  faith  may  be  worfe  than 
no  faith  at  all.  The  devils  themfclves  (who  are  held 
the  mod  wicked  being*?  in  the  univerfe)  believe,  and 
tremble.  Happy  had  it  been  for  Chriftendom.  if  zeal 
for  what  the  prevailing  parlies  called,  the  orthodox 
faith,  had  made  none  but  themfeUes  to  tremble  ! 

Dr.  Whitby  expreffey  himfelf  very  accurately  on 
this  point:  "Belief,  or  difbelief,  can  neither  be  a  vir- 
tue, or  a  crime  in  any  one,  who  ufes  the  bell  means 
in  his  power  of  being  informed.  If  a  proportion  is 
evident,  we  cannot  avoid  believing  it;  and  where  is  the 
merit  or  piety  of  a  necefifary  affent  ?  If  it  is  not  evident 
we  cannot  help  rejefling  it,  or  doubting  of  it  :  And 
where  is  the  crime  of  not  performing  impoffibilities, 
or  not  believing  what  does  not  appear  to  us  to  be  true  ?" 
What  worfe  opinion  can  we  have  of  the  divine  goodnefs 
than  to  imagine  a  mean  denial  of  our  reafon,  or  a 
wretched  affeftation  of  believing  any  point  too  hard  for 
our  underftanding,  can  entitle  us  to  the  favor  of  God. 

If  charity,  which  comprehends  doing  all  poffible  good 
to  our  fellow  creatures,  is  to  be  deftroyed  for  the 
fiike  of  faith;  or  if  incapacities,  fines,  imprifonments, 
I'ods,  gibbets,  racks  and  fire,  are  ••narks  of  charity,  the 
Chriftian  world  has  outdone  all  mankind  in  afts  of  cha- 
rity :  but  the  defcription  St.  Paul  gives  of  charity,  is  fo 
far  from  requiring  us  to  make  others  fuffer,  that  itfelf 
fuffers  long,  feeks  not  her  own,  bears  all  things,  endures 
all  things  ;*  and  (iriftly  injoins  us  fo  to  do. 

Here  is  the  praftice  of  the  Christian  world  on  the  fide 
of  faith,  facrificing  charity,  and  all  that  is  valuable  to 
it  -.  and  on  the  other  fide,  Chri^^  a  d  his  apoftles  pre- 
ferring char-ty  b  fore  it. '  St.  Paul,  fpeakingof  hi  nfelf, 
fays,  iho  I  have  the  gift  of  prophecy,  and  underftand 
all  my'lerics,  nndall  knowledge;  and  though  I  have  all 
faithj  and  could  remove  mountains,  and  have  no  chari- 
^'  1  Cor.  13. 


OLDASTIIECREATIO><.  ri 

ty,  I  am  nothing ;  or  ihouprh  I  give  my  body  to  be 
burnt,  (which  fhcws  the  highcfl  att  of  faith)  and  have 
not  charity,  it  proCteth  nothing.*  And  in  another  place 
he  fays,  above  all  things  put  on  charity,  which  is  the 
bond  (;f  pcrfefhicfs.t  And  again  ;  the  end  of  the  com- 
mandment is  charity;  and  love  is  the  fulfilling  of  the 
law. 4!  Y\nd,  if  any  provide  not  for  his  own,  cfpccial- 
]y  tliofc  of  his  own  houfe  (which  is  but  one  fp?  cies  of 
charity]  he  has  denied  the  f^ith,  and  is  worfethan  an  in- 
fidel.^  And  St.  Peter  likewile  (peaks  as  highly  of  it  in 
faying,  above  all  things,  have  fervent  charity  among 
yourfclves,  for  charity  fhall  cover  a  multitude  of  fins  ;j| 
xvhich  cannot  be  faid  of  faith,  becaufe  that  without 
charity  profiteth  nothing;  in  notanfwering  the  end  for 
which  it  was  given.  And  St.  James  calls  love  the  roy- 
al law. H  And  St.  John  fays,  if  any  man'  fays  I  Jo^'C 
God,  and  hateth  his  brother,  he  is  a  liar.**  And  is 
not  he  likcwife  a  liar,  who  fhews  all  the  marks  of  ha'red 
to  his  brother,  and  yet  pretends  to  love  him,  and  makes 
ihofe  very  marks  an  argument  of  his  love.  In  Jefus 
Chrift,  fays  the  apoftle  Paul,  neither  circumcifion,  nor 
uncircumcifion  availeth  any  thing,  but  faith  which  work- 
eth  by  love.tf — For  all  the  law  is  fulfilled  in  one  word, 
even  this,  thou  fiiak  love  thy  neighbor  as  thyfclf+J  And 
Chrift,  in  faying,  by  this  fhall  all  men  know  ye  arc  my 
difciples,  if  ye  love  one  another  ;§§  fuppoCi^s  the  love 
of  men  one  to  another  fo  eflential  to  Chriftianity,  as  by 
that  token  alone  all  men  may  know  who  are  his  difci- 
ples  ;  and  if  they  who  thus  love  one  another  areof  courfe 
his  difciples,  whole  dilciples  then  are  they,  who  as  all 
men  know,  make  people  hate  andharrals  one  another  ; 
and  pretend  Chrifl's  commifFion  for  fo  doing  ? 

Origen,  fpeaking  of  the  faith  of  Chriltians,  could 
not  (was  there  any  thing  peculiar  in  their  fjii.h)  have 
faid,  "  It  is  the  conformity  of  our  faith  with  the  com- 
mon innate  notions  of  all  mankind,  that  has  given  it  en- 

*   1  Cor.  13.     +  Col.  3.  14.     ^  I  Tim,  1.  ,5.  Rom.  13.  10. 
1  Tim.  5.  8.     ||  1  Pet.  4.  8.  5  James  2.  8.    ***  1  John  4.  flo. 
•  t  Gal.  .5.  6.     +X  Ver.  i.j.     jy  John  13.  35. 


52  CHRISTIANITY   AS 

trance  into  the  minds  of  candid  and  ingenuous  hearers." 
Our  divines  ffince  the  liberty  they  enjoy  has  enabled 
them  to  think,  and  fpeak  their  thoughts  more  freely  than 
formerly)  when  they  write  in  defence  of  Chriftianity,  en- 
d«"av(yur  to  ihew  that  the  faith  the  fcripture  requires,  is 
conformable  to  what  Origen  calls,  the  common  and  in- 
nate notions  of  mankind.     I   do  not  find,  that  the  Dean 
of  Sarum  is  cenfured  for  affirming  in  defence  of  chrif- 
tiiruy,  that,  "  the   (cripture    notion    of  faith    is  very 
"p'iHin  and  obvious,  viz.  not  a  fpeculative  and  philofo- 
phical,  but  a  religious  and  praBical  faith  ;  and  it  is  built 
on  this  principle,  that  God  is,  and  that  he  is  a  rewarder 
of  hcin  that   diligently  feek  him  ;  that  religious  faith  is 
a  full  conviftion  of  mind,  that  an  eternal,  immenfe  be- 
ing,  infinitely  wife,  juft,   and  good,  not  only  aBually 
€xi(h,  but   is    the    governor   of  the  world;  prefcribes 
laws  to  the  confciences,  and  to  the  actions  of  men  ;  takes 
notice  of  their  compliance  with,  or  tranfgreffion  of  them ; 
and  will  certainly  reward  or  punifli  them,  according  as 
their  works  have  been.     To  live  under    this  fcnfe   and 
expe8ation,  is  to  live  a  life  of  faith,  and  is  co-incident 
"with  a  life  of  virtue.     All  the    fpecies,  or  particular  in- 
ftances  of  faith  may   be   reduced  to  this,  as    fo   many- 
branches  fpringing  from  it ;  and  to  explain  them  in  any 
other  fenfe,  as  if  faith  and  reafbn  were  oppofed  to  each 
other,  and  religion  and  virtue  two  different  things,  is  to 
bind  thef  underftanding  of  men,  and  confound  the  plain- 
eft,  and  moft  numerous  texts  of  fcripture." 

Another  learned  divine,  in  defence  of  the  chriftian 
religion,  fays  ;  "if  it  fhould  happen,  that  we  cannot 
fo  fatisfaflovily  evince  the  certainty  of  the  fcripture-hif- 
tory  agaiinft  fcrupulous,  nice,  and  fceptical  wits,  yet 
"we  find  ourfelvcs  obliged  to  the  belief  and  praBice  of 
"what  is  really  the  Chriftian  religion  ;  becaufe  it  is  no- 
thing elfe,  as  to  the  faith  and  morals  of  it,  but  natural 
religion.'* 

The  great  Grctius,  in  a  difcourfe  owned  to  be  the 
bcft  that  was  ever  wrote  in  defence  of  Chriftianity,  lays 
it  down  as  a  maxim,  that  "  it  is  abfolutcly   repugnant 


OLD    AS    THE   CREATION. 


53 


to  the  jToodnefs  of  God,  thatthofc,  who  without  rcfpcft 
to  worldly  advantage,  feck  after  the  way  which  leads  to 
eternal  happincfs :  imploring  withal  the  divine  afTiftance, 
and  ("iihmitting  themfelvcs  entirely  to  his  providence, , 
fhould^be  able  to  find  it."  And  if  this  is  too  evident  to 
be  denied,  can  there  be  any  thing  either  in  relation  to 
faith  or  manners  in  the  way  that  leads  to  eternal  happi- 
ncfs, but  may  be  found  at  all  times  and  places  of  ev- 
crv  one,  who  dilij;enily  fearches  after  it. 

And  an  ermncnl  di  vine,  who  is  not  looked  on  to  have 
altogether  fo  extenfivc  a  charity  as  Grotius,  yet  fayy, 
"  I  ^hink  we  may  pronounce  fafeiy  in  this  matter,  that 
the  goodnefs  and  mercy  of  God  is  fuch,  that  he  never 
deferts  a  linccre  perfon,  nor  fuffers  any  one  that  fhall 
live  (even  according  to  thcfe  meafures  of  fincerity)  up 
to  what  he  knows,  to  perifh  lor  want  of  any  knowledge 
neceflary  ;  and  what  is  more,  fufTicient  to  fave  him." 
Which  fuppoles  no  faith,  or  knowledge  neceffary  to 
falvation,  hut  what  all  are  capable  of  acquirinjr  by  vir- 
tue of  that  light,  which  lighteih  every  man  that  cometh 
into  the  world.*  And  our  (avior  himfelf  fa\'s,  feek,  and 
you  (hall  find.t  By  this  you  may  fee  what  faith  is  rc- 
juired,  and  for  what  end. 

If  man,  as  our  divines  maintain  againfl  Hobbs,  is  a 
focial  creature,  who  naturally  loves  his  own  fpecies, 
and  is  full  of  pity,  tendernefs  and  benevolence;  and  if 
reafon,  which  is  the  y)roper  nature  of  man,  can  never 
lead  men  to  any  thing  butuniverfal  love  and  kindnefs, 
and  there  be  no  part  of  natural  religion,  or  any  faith  it 
requires,  but  higiily  tends  to  improve  this  kind  and  be- 
nign temper;  how  conies  it  to  pafs,  that  whac  is  taught 
for  religion  in  fo  many  places  of  Ch.riltendom,  has 
transformed  this  mild  and  gentle  creature  into  fierce  and 
cruel  ;  and  made  him  aft  with  rage  and  fiyy  againfl  thofe 
who  never  did,  or  intended  him  the  lead  harm  ?  Is  not 
This  chiefly  owing  to  fuch  a  faith  as  works  not  by  love  ; 
;ind  fuch  a  zeal  as,  not  lacing  according  to  knowledge, 
has  dcllroyed  all  good  works  ;  and  is  uuerly  inconfilt- 
*  John   1.  o  ^    M.itt.  7.  7. 


^4  CHRISTIANITY   AS 

ent  with  the  end  of  all  religion  ?  But  no  wonder,  if 
men,  who  moll  unchariiably  d.,mn  one  another  for  fuch 
matters  of  faith  as  they  dare  not  truft  reafoif  to  judge 
of,  fliould  hate  and  perfecute  each  other  on  the  fame 
account. 

The  Epicureans,  though  they  had  exalted  notions  of 
their  gods,  yet  becaufe  they  afleried  ii  beneath  their  dig- 
nity to  concern  themfelves  with  human  affairs,  were  at 
all  times  ccnfured  as  atheifts  ;  which  fhews  that  it  was 
accounted  much  the  fame  to  believe  no  ^ods,  as  to  be- 
lieve them  ufelefs  to  mankind  :  but  certainly,  believing 
the  deity  to  be  indolent,  cannot  be  fo  bad  as  believing 
him  lo  cruel,  as  to  oblige  Chriftians  to  perfecute,  ruin, 
and  deltroy  even  their  brethren,  for  things  too,  no  ways 
contributing  to  the  good  of  mankind  ;  fince  this  is 
downright  demonifm  :  And  yet  in  what  age  of  the  church 
could  not  thofe  confcientious  people,  that  chanced  to 
be  undermoft,  have  thought  themfelves  happy,  if  the 
men  in  power  had  not  had  a  worfe  notion  of  the  deity, 
than  that  of  indolence. 


CHAP.   vr. 

That  the  religion  of  nature  is  an  ahjolutely  perJtB,  religion; 
and  that  external  revelation  can  neither  add  to^  nor 
take  from  its  perfeBion  ;  and  that  true  religion^  whe- 
ther  internally  or  externally  revealed^  muji  he  the  fame. 

HAVING  proved,  that  God  requires  nothing  for  his 
own  fake  ;  I  fhall  now,  the  way  being  thus  pre- 
pared, fhew  you,  that  the  religion  of  nauve  is  abfolute- 
ly  perfeft  ;  and  that  external  revelation  can  neither  add 
to  nor  take  from  its  pe-feftion  :  and  in  order  to  it,  let  me 
afk  you,  why  you  believe  the  gofpel  a  law  of  abfolute 
perfeftion,  incapable  of  any  addition,  diminution,  or 
alteration  ? 

J5.  Becaufe  it  is  the  laftlaw  of  God's  giving. 


OLD    AS    THE    CREATION.  ^5 

A.  Was  it  not  fuch  in  itfelf,  that  could  not  make  it 
fo  ;  fince  the  law  given  to  the  Jews  was  for  many  agei 
ihc  only  external  law  ;  and  yet,  I  ruppofc,  you  grant 
that  this  abrogated  law  was  far  from  deferving  (uch  a 
charafcter  j  but  were  there  any  thing  in  this  argument, 
it  makes  wholly  for  the  law  of  nature,  fince  that  is  not 
only  thefird,  but  th.-  la(i  law  of  God's  giving  ;  if  that 
can  be  faid  to  be  laft,  which  is  eternal  :  a  lav^',  by  which 
God  governs  his  own  aciions  ;  and  by  which  he  expcfts 
all  the  rational  world  fhould  govern  theirs.  And  there- 
fore, notwithftanding  the  promulgation  of  the  gofpel, 
he  continues  daily  to  implant  it  in  the  minds  of  all  men 
Chrillians  as  well  as  others  ;  and  confequenlly,  it  is  as 
neceflary  for  them  as  for  others  ;  as  neccfTary  fince,  as 
before  the  coming  of  Chrift  :  And  I  may  add  too,  not 
only  neccfTary  to  be  ooferved  in  this  world,  and  ten 
thoufand  more,  were  there  fb  many,  but  in  heaven 
ilfelf,  and  that  too  forever. 

B.  Should  I  grant,  that  my  argument,  from  the  gof- 
pel's  being  the  laR  law  of  God's  giving,  does  not  fully 
prove  its  abfolute  perfe6lion;  yet  it  will  undeniably  fol- 
low from  the  great  agreement  there  is  between  that  and 
the  law  of  nature;  it  neither  forbidding  what  that  re- 
quires, nor  requiring  what  that  forbids ;  and  in  a  word, 
containing  nothing  in  it  unworthy,  but  every  thing  wor- 
thy, of  an  abfolutely-perfeft  Law-giver. 

A.  In  faying  this,  you  own  the  law  of  nature  to  be  the 
flandard  of  perfe8ion  ;  and  that  by  it  we  mud  judge, 
antecedently  to  any  traditional  religion,  what  is,  or  is 
not  a  lawabfolutely  perfect,  and  worthy  of  fuch  a  being 
for  its  legiHator. 

B.  Indeed  it  mufl  be  owned,  that  divines  as  well  as 
others,  make  the  fame  conceffions  in  relation  to  natural 
religion,  which  Dr.  Pridcaux  does  in  his  celebrated  let- 
ter to  the  Deifts,  at  the  end  of  Mahomet's  Life  :  '•  Let 
what  is  written  in  all  the  books  of  the  New  Teflament 
be  tried  by  that  which  is  the  touchflonc  of  all  religions ; 
I  mean,  that  religion  of  nature  and  rcafon,  which  God 
has  Nvritlen  in  the  hearts  of  every  one  of  us  from  the  firlt 


^6  CHRISTIANITY   AS 

Creation  ;  and  if  it  varies  from  it  in  any  one  particular, 
if  it  prefcribes  any  one  thing  which  may  in  the  minuteft 
circumflances  thereof  be  contrary  to  its  righteoufnefs,  I 
"will  then  acknowledge  this  to  be  an  argument  againft 
us,  ftrong  enough  to  overthrow  the  whole  caufe,  and 
make  all  things  elfe  that  can  be  faid  for  it  totally  inef- 
feflual  for  its  fupport." 

A.  I  defire  no  more  than  to  be  allowed,  that  there  is 
a  religion  of  nature  and  reafon,  written  in  the  hearts  of 
every  one  of  us  from  the  firft  creation  ;  by  which  all 
mankind  muft  judge  of  the  truth  of  any  inftituted  religi- 
on whatever;  and  if  it  varies  from  the  religion  of  na- 
ture and  reafon  in  any  one  particular,  nay  in  the  minut- 
eft circumftance,  that  alone  is  an  argument  which  makes 
;:)'  things  elfe  that  can  be  laid  for  its  fupport  totally  in- 
'-ifeflual.  If  fo,  muft  not  natural  religion  and  external 
revelation,  like  two  tallies,  exaftly  anfwer  one  another, 
■vithout  any  other  difference  between  them,  but  as  to  the 
manner  of  their  being  delivered  ?  And  how  can  it  be 
fUherwife  ?  Can  laws  be  imperfeft,  where  a  legiflaior  is 
abfolutely  perfeft?  Can  time  dilcover  any  thing  to  him, 
which  he  did  not  forefee  from  eternity  ?  And  as  his  wif- 
dom  is  always  the  fame,  fo  is  his  goodnels  ;  and  confe- 
quently,  from  the  confideration  of  both  thcfe,  his  laws 
muft  always  be  the  fame. — Is  it  not  from  the  infinite  wif- 
dom  and  goodnefs  of  God,  that  you  fuppofe  the  gofpcl 
a  moft  perfeft  law,  incapable  of  being  repealed,  or  al- 
tered, or  of  having  additions  ;  and  muft  not  you  owu 
the  law  of  nature  as  perfetl  a  law,  except  you  will  fay, 
that  God  did  not  arrive  to  the  perfection  of  wifdom  and 
goodnefs  till  about  feventeen  hundred  years  fince  ? 

To  plead',  that  the  gofpel  is  incapable  of  any  addi- 
tions, becaufe  the  will  of  God  is  immutable,  and  his 
laws  too  perfefct  to  need  them,  is  an  argument,  was 
Chriftianity  anew  religion,  which  deftroys  itfelf ;  fince 
from  the  time  it  commenced,  you  muft  own  God  is  mu- 
table ;  and  that  fuch  additions  have  been  made  to  the 
•all-perfeft  laws  of  infinite  wifdom,  as  conftitute  a  new- 
religion.     The  reafon  why  the  law  of  nature  is  immuta- 


OLV    AS    f 


>-  / 


t>le,  t»f  l^ecaufe  it  is  foimdt'd  on  m'^le  realoti 

of  things;  but    if  God  is   an     •'  ..lii;,  and  can 

coimnaiid  ihings  men  ly  fro;.  .iplealure;   Ionic 

things  to-day,  and  others  to-morrow  ;  there  is  nothii  ^ 
either  in  (he  nature  of  God,  or  in  the  things  ihrmfeh  >  -, 
to  hinder  him  from  perpetually  changing  his  mind.  If 
he  once  commanded  things  without  reafon,  there  cat: 
be  no  reafon  why  he  aiay  not  endlefsly  change  fuch  com- 
mands. 

J  thi  ik,  no  man  has  more  fully  done  jidtice  to  the 
law  of  nature,  than  a  divine  of  that  church  which  re- 
quires io  many  things  contrary  to  that  law  ;  I  mean  the 
celebrated  Ciiarron,  in  his  rreatife  of  wildom,  who'c 
authority  is  certainly  not  the  lefs  for  being  trandated  by 
the  late  Djan  of  CanterDury  :  he  Tiys,  "  The  law  of  na-  \ 
ture,  by  which  I  mean  univerfal  realbn  and  equity,  is  I 
the  candle  of  our  maker,  lighted  up  in  every  b  eaft.  to  ' 
guide,  and  fliine  perpetually.  This  is  the  dictate  of 
Godhimfelf,  he  is  the  king,  and  this  is  the  fundamental 
law  of  the  univerfe;  a  ray  and  beam  of  the  divme  na- 
ture, which  flows  from,  and  has  a  neceffary  connedion 
and  dependence  upon  that  eternal  and  immutable  law, 
which  the  Almighty  prefcribes  to  his  own  a6ions.  A 
man,  who  proceeds  on  this  principle,  is  his  own  rule  ; 
for  he  aQs  in  agreement  with  the  nobleft,  and  moil  va- 
luable  part  of  his  nature  :  the  honeily  of  this  man  is  ef- 
feniidl  to,  and  infeparable  from  him,  not  precarious 
and  uncertain,  and  owing  merely  to  chance  and  occa- 
fion  ;  for  this  light  and  law  is  born  with,  and  bred  in 
US;  a  pece  of  our  frame  and  conniiution  ;  and  from 
thence  obtains  the  name  of  nature,  and  the  law  of  nature  : 
fuch  a  man,  by  confequeme,  will  be  a  good  man  con- 
flanily,  and  at  ail  times  his  virtue  will  be  uniform, 
and  every  place,  every  em.Tge.icy  will  find  hi:n 
the  fame;  for  this  law  of  nature  is  perpetual,  the  obli- 
gation of  it  is  lalting  and  inviolable;  the  equity  Jiid 
realon  of  it  are  eternal,  written  in  large  and  inedible 
characlers,  no  accidcn.  can  deface  them,  no  Ifnoili  of 
lime   walte  or    wear  them  out. — Tliele  firll  principles, 

G 


^3  CHRISTIANITY    AS 

which  are  the  ground  of  all  moral  inftitutions,  admit  of 
no  change,  no  increafe,  no  abatement,  no  fits,  no  ftarts, 
no  ebbiiigs  and  flowings. — Why  then,  vain  man,  doft 
thou  trouble  thvfelf  to  feek  abroad  for  lome  law  or  rule 
to  mankind  ?  What  can  books  or  mailers  t'  11  thee,  which 
thou  mighteft  not  tell  thyfelf  ?  What  can  ftudy  or  travel 
fliew,  which,  without  being  at  the  expence  of  fo  much 
pains,  thou  mighteft  not  fee  at  home,  by  defcending  in- 
to thy  own  confcience,  and  hearkening  attentively  to 
its  own  admonitions  ? 

"  To  what  purpofe /s  all  this  labor  and  coft  ?  The 
toilfome  tumbling  over  of  codes  and  inftitutes  ? — The 
two  tables  of  Moles,  the  twelve  tables  of  the  Greeks, 
the  law  written  in  the  hearts  of  thofe  who  had  no  law  ; 
and  in  fhort,  all  the  rules  of  equity  and  good  laws,  that 
haveany  where  been  enafted,  and  ob  ained  in  the  world, 
are  nothing  but  copies  and  tranfcripts  produced  in  open 
court,  and  publifhed  from  that  original,  which  ihou 
keepeft  clofe  within  thee,  and  yet  all  the  while  pretend- 
eft  to  know  nothing  of  the  matter,  ftifling  and  luppref- 
fing  as  much  as  in  thee  lieth  the  brightnefs  of  that  light, 
which  fliines  within  thee.  As  this  invifible  fountain 
within  is  more  exuberant  and  plenteous,  fo  it  is  more 
lively,  pure,  and  ftrong,  than  any  oi  the  ftreams  derived 
from  it  J  o-f  which  we  need  but  this  fingle  teftimony, 
that  when  any  difputes  arife  about  the  rig'.t  meaning  of 
any  pofrtive  law,  the  conftant,  and  beft  method  of  un- 
derftaiiding  the  equity  and  trueintent  ofit,  isby  running 
back  to  its  head  and  obferving  what  ismoft  agreeable  to 
the  law  of  nature  :  this  is  the  teft  and  touch,  this  is  the 
level,  and  the  truth,  by  which  the  reft  are  to  be  judged." 

And  in  tiuth  all  laws,  whether  the  law  of  nations,  or 
thofe  of  particular  countries,  are  only  the  law  of  nature 
adjufted,  and  accommodated  to  circumftances,  nor  can 
religion,  even  in  relation  to  the  worfliip  of  God,  as  it  is 
a  reafonable  fervice,  be  any  thing,  but  v^hat  neceflarily^ 
flows  from  the  confideration  of  God,  and  the  creatures^ 
and  this  made  the  gre  t  Mr.  Selden  fay,  in  an  expreftion 
fomewhai  homelv,  '*  that  men  look  after  religion,  as  the 


OLD  AS  THE   CREATION. 


59 


l)iitcherdicl  after  his  knife,  when  he  liad  it  in  his  mouth." 
The  religion  of  nature  is  fo  entirely  calculated  for  the 
good  of  human  fot  ieiy,  that  thouc»!)  a  man,  hurried  uith 
the  violence  of  his  pallions,  breaks  it  himlcif,  yet  he 
would  have  all  others  molt  llridiy  obferve  it  ;  and  ac- 
cordingly all  leCTJflators  punif]!  the  breach  of  it  :  wherj- 
a^  no  min  rejetls  any  pofiii  e  inftituiion  himfelf,  but 
is  willing  that  all  others  fliould  do  fo  too  ;  which  plai.-ly 
ihews  men  d,'>  not  apprehend  it  to  be  for  the  general 
g>»od  of  mankind.  And  the  contending  parties  in  re|i. 
•gion  with  equal  confidence  cry,  "  That  if  our  religion 
be  not  true,  God  mult  be  wanting  to  mankind,  in  what 
concerns  their  eternal  happinefs  ;  he  mull  be  wanting  to 
himfeir,  and  to  his  own  attril)utes  of  goodnefs,  jiiltice 
and  truth  :  it  is  repugnant  to  the  very  notion  of  a  God, 
to  let  men  be  ignorant  in  a  matter  of  fuch  importance 
without  anv  help  or  remedy."  This  reafoning,  if  true, 
necedarily  infers  fome  univerfal  law,  knowable  at  dl 
times  ;  and  cannot  be  applied  to  any  particular  religion 
unknown  to  the  world  for  many  ages ;  and,  as  not  being 
difc(nerabJe  by  reafoii,  fliil  unknown  to  the  greateft 
part  of  it. 

In  a  word,  if  the  highef}  internal  excellrnce,  the 
greaielt  plainnefs  and  fiinplicity,  unanimity,  univerfali- 
ty,  antiquity,  nay,  eternity,  can  recommend  a  law ;  all 
thefe,  it  is  owned,  do,  in  an  eminent  degree,  belong  to 
the  law  of  nature.  A  law,  which  does  not  depend  on 
the  uncertain  meaning  ot  words  and  phrafes  in  di.:ad  lan- 
guages, much  lels  on  types,  metaphors  allegories,  pa- 
rables, or  on  the  flcill  or  honclty  of  weak  or  dcfigning 
tranfcribers  (not  to  m.'^ntion  tranflntorsj  for  many  ages 
together,  but  on  the  immutable  relation  of  things  e^  ft* 
vifible  to  the  whole  world  :  and  thcrefo-e  Dr.  Scott  juft- 
ly  fays,  "  Moral  obligations  are  not  founded  likepofi 
live  ones  upon  mutable  ciicumllances  (which  fuppc;{e 
<hey  can  only  oblige  in  certain  circum(tances)  but  upon 
firm  and  everlafting  reafons  ;  upon  reafons  that,  to  ^ill 
eternity,  will  carry  with  them  the  fame  force  and  necef- 
Cty  ;  as  long  as  we  arc  creatures  of  an  infinitely  perleO. 


60  CHRISTIANITY   AS 

cr(  iitor,  It  will  be  as  n  urh  our  duty,  as  it  is  now,  to 
fubmii  our  w  II  and  afFo6iions  to  our  reafon ;  a:  d  as  long 
a^  V  e  arc  related  fo  oih  r  reafonable  creatures,  it  will 
b(  a^  iDuch  our  duiy  as  now,  to  be  kind  jufl,  and 
pcacf.abl  in  all  our  intercourfes  with  ihem  :  fo  that  thefc 
aie  I'icb  duties  as  no  will  can  dilpenfe  with,  no  reafon 
abrogate,  no  circumftances  difannul  ;  but  as  lonj:;  as 
God  i.s  what  he  is,  and  we  are  what  we  are,  they  muft, 
and  Will  oblige  us." 

J  could,  trom  man}'^  other  confiderations,  fhew  you  % 
the  ab(olute  perfe6lion  of  natural  religion  :  for  in-  ^ 
fiance,  niuft  we  not,  except  we  fpeak  without  any 
meaning,  or  have  no  true  meaning  of  the  word  God, 
intend  by  it  a  being  of  all  perfeftions,  free  from  all 
thofe  defeats,  which  belong  even  to  the  moft  perfeft 
creatures  ?  and  muft  we  not  have  an  idea  of  thefe  per- 
fections, before  ive  can  know  whether  there  is  any  be- 
ing who  has  enjoyed  them  from  eternity  ;  and  mufl  we 
not  know  there  is  fuch  a  being  from  our  reafon  before 
we  can  cometo  this  queftion,  whether  he  has  madeany 
external  revelaiion  ?  Nay,  examining  into  this  queftion 
would  be  to  very  little  purpofe,  except  we  could  know 
whether  this  being  is  bound  by  his  external  word  ; 
and  had  not,  either  at  the  time  of  giving  it,  a  fecret 
will  inconfiftent  with  his  revealed  will  ;  or  has  not 
fince  changed  his  will  ?  This  cannot  be  known  from 
aft)' external  revelation,  though  ii  exprelTed  itfelf  ever 
fo  plainly  ;  becaufe  the  queftion  being,  whether  God 
i.s  obliged  to  do.  as  he  in  it  fays  he  will  do  ?  This  muft: 
bt  lelolved  antecedently  by  the  light  of  nature,  which 
muft  difcover  lo  us  the  veracity  of  God,  and  the  im- 
mutability of  his  will  ;  and  the  fame  realons  which 
will  prove  he  could  not  change  his  vill  ftnce  he  made 
an  external  revelation,  will  prove  his  will  was  always 
unchangeable,  and  at  all  times  the  fame  ;  whether  in- 
ternally orcxternaby  revealed  :  Nor  could  we  take  a 
fltp  towards  proving  the  veracity  of  God,  or  the  immu- 
tability of  his  will  ;  or  indeed,  any  of  his  perfeflions 
befides  power,  without  knowing   that  the  will  of  God 


OLD    AS     THE    f.REATlOM,  6l 

is  aUvays  determined  by  the  natti  re  and  rcalon  of  things: 
ofherwife  faJleliood  and  mutability  mii^ht  bo  the  will  of 
God.  and  there  could  be  no  luch  thm^  in  nature  as 
good  and  evil,  but  an  arbitrary  will  would  govern  all 
ihini^s. 

Were  we  nofcajjable  bv  our  reafon  of  diflinguifliinir 
good  from  evil,  or  knowuig  from  the  confideraiion  of 
the  invariable  perfedions  c»f  God,  what  the  di\ine 
goodnels  could  conunand,  or  torbid  his  creatures  ante- 
cedently to  any  external  revelation,  we  could  notidif- 
tingnifli  the  true  inllituted  religion  from  the  many  falfc 
onis  :  or  if  by  accident  we  flumbled  on  it,  avoid  run- 
ning into  many  abfurdities  in  the  interpretation  of  if, 
tlirough  the  difficulties  that  muft  attend  a  bo(ik  written 
in  a  dead  language,  and  fo  many  a^es  fince  ;  and 
where,  throuqh  the  vaft  variety  of  readings,  we  might 
miflake  the  true  reading  ;  and  though'  we  were  cer- 
tain of  the  letter,  even  the  letter  killeth.* 

Ifmanhadnot  natural  abilities  to  dillinguifh between 
good  and  evil,  or  to  know  what  is  pleafing  or  difpleaf- 
ing  to  (jod,  how  could  we  lay  he  was  a  moral  agent, 
or  even  an  accoimtable  creature  ? 

Did  we  not  allow  that  men,  by  the  light  of  nature, 
are  capable  of  forming  a  found  judgment  in  matters  of 
religion,  they  may  be  fo  impoied  on  by  controverted, 
or  mif-interpreted,  not  to  fay  foiApd  texts,  as  to  admit 
of  fcveral  objeiTls  of  divine  worllup  in  their  pra6fice, 
while  in  their  words  they  own  but  one  ;  or,  in  order 
to  advance  a  fupernatural  charity,  deflroy  all  natural 
Iiumanity  ;  and  believe  our  lo'e  to  God  may  be  beft 
iliewn  by  our  hatred  to  our  fellow  creatures  ;  and  in- 
troduce luch  abominable  notions,  as  mav  make  rcli^i- 
on.  inflead  of  a  benelit,  become  a  milchief  to  manki-nd. 

Whereas,  if  we  allow  the  light  of  nature  lufficient  to 
enable  us  toind_;c  rightly  in  thefe  matfeis,  andconfc- 
-quently  to  diUinguidi  truth  fiom  f^lehood  ;  we  mud 
own,  lince  there  Can  be  no  difa«zrceinetu  in  tru'h,  that 
{here  is  an  cxaO  conformity  between  internal  and  (  x- 
^.ernal  revelation  ;  vvith  no  other  dilfercnce  but  as  to  thb 
^  r  Cor.  3.  6. 


€'2  CRHISTIANITY    AS 

manner  of  their  being  revealed  ;  or  in  other  words,  that 
the  gofpel,  fince  it  is  impoflible  for  men  at  the  lame 
time  to  be  under  different  obligations,  cannot  com- 
mand thofe  things  which  the  law  of  nature  forbids  :  or 
forbid  what  that  commands  ;  nor  can  any  thirig  be  a 
part  of  religion  by  one  law,  which  by  the  other  is  fu- 
perftition  ;  nor  can  external  revelation  make  that  the 
wi!i  of  God,  which  the  light  of  nature  continually  re- 
prefents  as  unworthy  of  having  God  for  its  author. 

The  judicious  writer  of  the  rational  catechifm,  lately 
reprinted  fays,  "  That  one  of  the  moil  univerlal  caufes 
of  the  great  differences  among  men  in  matters  of  religi- 
on, is,  that  they  have  not  examined  things  to  the  bot- 
tom ;  they  have  failed  in  their  foundation-work  ;  they 
have  too  much  flighted  that  philofophy  which  is  the 
natural  religion  of  all  men  ;  and  which  being  natural, 
mufl  needs  be  univcrfal  and  eternal  ; — they  have  for- 
faken  the  rule  of  right  reafon,  which  only  is  capable 
to  produce  true  fymmetry  in  their  intelleftual  build- 
ings ;  and  they  have  applied  themfelves  without  any 
rule  to  the  interpretation  of  words  and  phrafes,  which 
being  eafily  fufceptable  of  various  fenfes,  have  produ- 
ced as  many  deformed  irregularities." 

Though  all  parties  alike  pretend  to  aim  at  truth,  yet 
none  of  them,  I  think,  inform  us  what  truth  is.  or 
wherein  it  confifls  Aiow  if  truth  in  general,  implies  an 
agreement  of  our  ideas  with  the  things  themfehes,  re- 
ligious truth,  or  true  religion  mufl  confift  in  the  a_ree- 
ment  of  our  ideas  with  thole  thinjs.  which  are  the  iub- 
je6ls  of  our  religious  enquiry;  viz.  the  nature  of  God 
and  man'i^and  falfe  religion  mull  confift  in  having 
ideas  that  are  not  agreeable  to,  or  do  not  truly  repre- 
fent  thofe  fubje6ls  ;  and  this  agreemenr  which  we  call 
truth  in  refpeft  to  iheory,  is  what  we  term,  in  relation 
to  atlion,  fit,  juft,  good  or  reafonabie.  Thus  God  is 
frequently  fliled  ifi  Icripture  the  God  of  truth,  becaufe 
his  ideas  ofthings,  and  the  things  themfelves  exactly 
correipond  ;  and  all  his  aftions  are  agreeable  to  the 
relation  things  have  to  one  another  :  and  when  our 


eLD    AS   THE   CREATIQN.  63 

aftions  are  fuch.  we  do  all  that  is  fit,  jufl  and  reafona- 
ble,  all  that  God  or  man  can  require  ;  and  from  hence 
too  it  follows,  that  iniquity  is  the  fame  in  atlion,  a» 
fallity  is  in  theory. 


CHAP.    IV, 

That  natural  and  revealed  religion  having  the  fame  end, 
their  precepts  muji  be  the  fame. 

£.  A  LLOWING  that  the  natural  knowledge  we 
JTjL  have  of  God,  ourfelves,  and  our  fellow- 
creatures,  is  the  foundation  of  all  religion,  may  noc 
external  revelation,  buiidin*;  on  this  foundation,  ere£t 
a  larger  and  more  noble  edifice,  by  extending  it  to 
fuch  things  as  the  light  of  nature  could  not  reach,  with- 
out contradiding  any  thing  it  teaches  ? 

A.  I  thought  I  had  obviated  this  objection,  by  prov- 
ing that  the  religion  of  nature  was  fo  perfect,  that  no- 
thing could  be  added  to  it ;  and  that  the  truth  of  all 
revelation  was  to  be  judged  of  by  its  ag'Cement  with 
it  :  however,  fince  this  objection  is  the  mod  plaufibic 
of  any  that  you  have  yet  made  ;  I  reply,  that  if  our  na- 
tural notions  of  the  divine  perfections  demon  Urate,  that 
God  will  require  nothing  of  his  creatures  but  what 
tends  to  their  good,  whatloever  is  of  this  kind,  is  a  fu- 
perllructure  that  belongs  to  the  law  of  nature  ;  or,  in 
other  words,  what  the  reafon,  or  the  nature  of  the 
things  themlelves  plainly  point  out  to  us  ;  and  for  air 
other  matters,  which  have  no  fuch  tendency,  you  muf 
feek  another  foundation,  another  nature  verv  difFei 
ent  from  the  divine,  to  build  your  hay  andjluhble  uj. 
an.     And, 

If   it  be  evident  from  the  light  of  nature,  wha<-  arc 
thole  relation*   \vc  (land   in  to    God  and  our  fellow 


l-Ot.^/ 


64  CHRISTIANITY    AS 

creatures  ;  and  that  neither  God  nor  man,  "without  aCl- 
ing  tyrannically,  can  require  more  than  thofe  require, 
can  external  revelation  any  more  than  internal  exceed 
thefe  bonds  ? 

If  original  religion  comprehends  every  thing  oblig-ito- 
ry  on  the  account  of  its  excellency  ;  that  is,  every  thing 
^vhich  tends  to  the  honor  of  God,  or  the  good  of  man  ; 
and  thefe  are  the  only  ends  of  traditional  religion  ;  no 
arbitrary,  or  merely  pofitive  precepts,  as  not  tending  to 
the  honor  of  God,  or  die  good  of  man,  can  belong 
either  to  natural  or  revealed  religion. 

By  the  law  of  nature,  as  well  as  the  gofpel,  the  honor 
oFGod,  and  the  good  of  man,  being  the  two  grand,  or 
general  commandments,  all  particular  precepts  muft 
be  comprehended  under  thefe  two,  and  belong  alike  to 
the  law  of  nature  as  well  as  the  gofpel  ;  and  what  does 
not,  can  belong  to  neither.  Thus  any  particular  pre- 
cept, if  by  change  of  circumftances  it  ceafes  to  contri- 
bute to  the  honour  of  God,  or  the  good  of  man,  much 
more  if  it  become  prejudiced  to  either,  mull  lofe  itsv 
obliging  force. 

There  muft  be  fome  rule,  or  rules,  which  bind  with- 
out exception  ;  becaufe  every  exception  to  a  rule  is 
built  on  fome  rule  or  other;  and  as  there  cannot  be 
rules,  fo  there  cannot  be  exceptions  ad  infinitum  :  and 
I  fuppofe  you  will  not  deny,  but  that  thefe  two  grand 
rules,  or  commandments,  the  honor  of  God,  and  the 
good  of  man,  are  obligatory  without  exception.  And 
yet  thefe  would  be  to  little  purpole,  could  not  rea- 
i'on  tell  men  how  to  apply  iheni  in  all  conditions  and 
circumftances  of  life. 

B.  Suppcfing  no  particular  precepts  can  oblige,  if 
they  chance  to  claQi  with  either  of  thofe  commandments, 
yet  what  is  to  be  done  if  thefe  two  interfere  with  one 
another  ;  muft  the  good  of  man,  or  the  honor  of  God, 
take  place  ? 

A.  Thefe  two  grand  laws  are  in  effe8  the  fame,  fince 
what  promotes  the  honor  of  God,  neceffarily  promotes 
fhe  good  of  man  :  the  more  we  love  and  honor  God,  the 


OLD    AS    TH  F    CKKATION,  6^x 


J 


more  w'C  fliall  imitate  liim  in  our  cxtcnfivc  love  to  our 
fcllow-creataivsi,  wlu)  arc  equally  ihc  chiUIrcji.ol"  Cod. 
The  greater  our  veneration  ks  lor  our  maker,  tic  nu»rc 
it  will  excite  ns  lo  copy  thofc  perleBions  of  g(  (  d»u  Is 
and  benevolence  we  adore  in  him  ;  lo  that  the  duty  ofa 
tii'.Iy  religious  perfon,  and  ofa  good  (ubjett  and  citi> 
.-^cn  are  ihc  fame  with  relation  to  God  and  man  ,  for  the 
more  he  honors  God,  the  more  zealous  will  he  be  to 
a6l  the  patriot ;  and  the  more  he  does  that,  the  more 
he  honors  God  ;  becaule  the  happier  men  are,  the  more 
reafon  they  have  to  honor  that  God  who  made  them  fo. 
The  way  lo  glorify  your  J alher  which  is  in  heaven,  is  to 
let  your  light  fo  Jhine.  bejore  men,  that  they  may  fee  your 
good  works.*  And  herein  is  viy  father  glorified,  that  ye 
hear  much  fruit  A  And  indeed,  nothing  can  be  plainer 
from  fcripturc,  than  that  thcfe  two  great  duiies  of  the 
love  of  God  and  t)ur  neij;hbor,  include  each  other.  If 
fays  the  apollle,  a  man  fay,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar."^  And,  if  zue  love  one  another^ 
G'hI  dwelkth  in  us ;  and  the  love  of  God  is  pcrfeEed  in 
us.^  Again,  let  us  love  one  another  ;  every  one  that  lov- 
cth,  is  born  of  God^  and  knowcth  God.  He  that  loves 
not,  knowftk  not  God.\\^  But  whofo  hath  this  world's 
goods,  and  feeth  his  brother  have  need,  and  Jhutteth  vp, 
his  bowels  of  ccmpaffion from  him,  how  dwdlelh  the  lovit- 
of  God  in  him  ?  lL  And  it  was  this  confideration,  that 
made  that  great  emperor  and  philofopher  Marcus  Anto- 
nius  fay,"  Thou  wilt  never  do  any  thing  purely  human 
in  a  right  manner,  unlcfs  thou  know  eft  the  relation  it 
bears  tothin;Ts  divine  ;  nor  any  thing  divine,  unlefs  thou 
knoweft  all  the  tics  it  bar.  to  things  human." 

In  a  word,  as  man  is  by  nature  qualified  to  anfwer 
all  the  purpofes  o[  a  focial  life,  and  to  aft'* a  pari  agree- 
able to  jeafon,  {o  in  doing  this  he  gives  glory  to  his 
maker,  by  fulfilling  the  end  of  his  creation;  but  if  he 
goes  contrary  to  the  light  of  nature,  in  afting  an  unfo- 
ciable  and  hurtful  par:,  he  rcfletts  d>flionor  on  his  cre- 
ator, by  defeating,  as  far  as  in  him  lies,  the  defign  of 
God,  in  making  him  a  focial  creature.     But, 

H 

•  Mat.  5.  i6.  t  John.  ij.  8.  \l  John 4.  20.  ^  lb.  iz,  l|  lb.  7.  8.  ^  John  3    17 


66  CHRISTIANITY    AS 

Becaufe  bigots  reprefent  tliefe  two  grand  oblijrations  as 
f.eq-ientlv^  clafhing  ;  and  oppofe  things  which  are  for 
the  good  of  man,  on  pretence  that  the  honor  of  God 
will  either  Jirc6lly  or  indireftly  fufiPer  by  it  ;  and  on 
this  pretence  h.ive  frequently  done  fuch  mKchiefs  to  their 
fellow-creaiures,  as  to  give  occafion  ;o  that  proverbial 
faying,  J7i  nomine  Domini  incipit  omne  maluvi  :  ^i\  e 
me  leave  to  fay,  that  we  can  no  olherwife  honor  God,  < 
fince  that  confrlts  in  having  the  nnoft  exalted  ideas  of  : 
him,  than  by  fuppofing  him  benevolent  in  the  moll  iini- 
verfal  and  impartial  manner;  and  confequently,  to  im- 
agine he  can  command  any  thing  inconfiftent  with  this 
univerfal  benevolence,  is  highly  to  diflionor  him  3  it  is 
to  dellroy  his  impartial  goodnefs,  and  make  bis  power 
^and  wifdom  degenerate  into  crueUy  and  craft. 

Though  we  have  received  onr  all  from  God,  we  can 
give  him  nothing,  nor  do  him  the  lead  kindnefs,  much 
lefs  return   kindnefs  for  kmdnefs  ;  and   therefore,  the 
only  way  we  have  to    fhew   our   real    gratitude  to  our 
great  creator  and  benefaBor,  i,:  to   be  as   ufeful  as  we 
can  to  his  creatures,  whom  we  ought  to  love  as  ourfelves, 
and  if  there  can  now  be  a  fin  againll  the  holy  ghofl:,  I   \ 
ihould  not  fcruple  to  fay,  it  is  making  religion  the  means 
of  deftroyinjT  the  end  of  all  religion,  and  rendering  the 
creature  miierable,  on  pretence    of  doing  honor  to  the  | 
creator;  who,  as  he  has  imprefiTcd  on  bodies,  in   order  ■' 
to  prefefve  the  natural  word,  a  tendency  to  each  other, 
fo  he  has  implanted  in  minds,  the  betier  to    fupport  the  J 
moral  world,  a  tendency  to   be  kind  and  beneficent  to 
one  another.     And  fodeep  is  the  impreflion  of  benevo- 
le  ice,  that  we  cannot  but  applaud  the  perfon  who  does  : 
brave  and  generous  anions,  even  though   we  luffer  by 
them  ;  and  as  much  condemn  him  who  a8s  bafely  and  i 
treacheroufly,  Hough  we  are  ever  fo  great  gainers. 

*•'  Is  there  then  (fiys  a  noble  author)  a  natural  beauty 
of  ,igures;  and  is  there  nor  as  natural  one  of  a8ions  ? 
N  ■  fooner  the  eye  opens  upon  figures,  the  ear  to  founds, 
than  'Iraighr  the  beautiful  refults,  and  grace  and  harmo- 
ny are  known  and  acknowledged.     No  fooner  are  ac- 


OLD    AS    THE    CREATIOM.  67 

tions  viewed,  no  fooner  the  huiii.in  afefiio-is  and  pajT- 
fions  difccrncd  fand  ihey  ar  mofloffhem  as  Icon  (df- 
cerned  as  fcl)  than  (lraijj;}u  an  'nward  ey;  difHngiiiflics, 
the  fair  and  fhjpely,  the  amiaMc  and  adaiira.lq  aj^ari 
from  the  deformed,  the  f  m',  the  fulioiis  or  the  defpi ca- 
ble." How  is  It  pofllhle  therefore  not  to  own,  "  I'hat 
as  the  dfitinCtions  have  iheir  foundation  in  nature,  tht; 
dif  crnment  irfelf  isnatunl,   .Tnd  fro  n  nanirc  alop;;." 

B.  Tlli^.  I  own,  i.s  a  beaii'ifnl  dercript"orj  of  i  uman 
nature,  and  a  ftrong  evidence  of  the  jroodncfs  ofiii  au- 
thor ;  hut  do  men  aft  as  if  they  had  fu^h  an  innate  love 
for  n.turc,  or_fuch  a  benevolent  d(ri)ori!io;i  ? 

A.  An  execrable  fuperdition  has  in  nany  chriOian 
countries,  in  a  manner,  cxiing  iihed  thcfe  kiii|d  feriti- 
nients,  and  eveti  all  humanity  and  piiy  ;  infn.iuth  that 
the  tender  fex  can  rej(Mce  to  hear  the  (bricks,  ai>d  fee 
th^  agonies  of  men  expi.ing  un^lcr  the  moft  cr^cl  tor- 
ments ;  find  there  is  fcarce  any  pi  icc,  fo  much  docs  this 
curfod  bigotry  prevail,  where  we  do  not  almofl.  daily  fee 
too  much  reafon  to  cry, 

Tcintum  rcligio,  potuit^  fuadere  malorum. 

Tbc  noble  author  now  quoted  juftly  obferv<js,  '•  If 
tiicre  be  a  Tcligion  that  teaches  the  adoration  and  love 
of  a  God,  whofe  chara(*iler  is  to  be  captious,  nd  of 
liioh  refentmcnt,  fubjctl    to  v;rath    ae.cl  anger,  furious, 

.  engeful,  and  revenging  himfclf,  vhen  oflR  nded,  on 
(  iliers  than  tholis  who  gave  the  offence  ;  and  if  there  be 
r.ilded  o  the  charafter  of  this  ()od,a  fraudulent  difpofi- 
tinu,  encouraging  deceit  and  treachery  among  men  ;  fa- 

Ivorable  to  a  few,  though  fo"  flighf  caufcs,  and  cruel  to 
the  red  ;  it  is  evident  that  fuch  a  religion  as  this,  i^ting 
(Irongly  enforc'd,  muft:  of  neceflity  raifc  even  an  appro- 
baton  and  re  peQ  towards  the  vices  of  this  kuid,  oud 
breed  a  luitablc  difpofiiion,  a  capricious,  pariial,  re- 
vi  ngefiil,  and  deceitful  tcmpe  .  Fo:  even  irrcgulari 
tics  and  cn^  'rmities  of  a  heinous  kind  nuifl  in  many  e  fes 
appear  illuftrious  to  one.  who  confidcrs  them  in  a  being 


68  CHRISTIANITY   AS 

admired  and  contemplated  wiih  the  highell  honour  and 
veneration. — Whenfoever,  thei[efore,  a  religion  teaches 
the  love  and  admiration  of  a  deity,  that  has  any  appa- 
rent charaBer  of  ill  -,  it  teaches,  at  the  fame  time,  a 
love  ahd  and  admiration  of  that  ill,  a:  d  caules  that  to  ht 
taken  for  good  and  amiable,  which  is  in  itfelf  horrid 
and  dete'^able." 

Archhifhop  "illotfon,  than  whom  none  better  under- 
ilood  human  nature,  fays,  that  "  according  as  men's 
notions  of  God  are,  fuch  will  their  religion  be.  If  th..y 
have  grofs  and  falfe  conceptions  of  God,  their  rcligiotj 
■will  be  abfurd  and  fupcrftii'' us  :  if  men  /ancy  God  to 
b.  an  ill-natured  b  Jng,  armed  with  infinite  power,  who 
takes  delight  in  themiferyand  ruin  of  his  creatures,  and 
is  ready  to  take  all  advantages  againft  them,  they  may 
fear  him,  bur  they  Will  hate  him  ;  and  they  will  be  apt 
to  be  (uch  towards  one  another,  as  they  fancy  God  to 
be  towards  them  -.  for  all  religion  doth  naturally  incline 
men  to  imitate  him  whom  they  worfhip." 

Dr.  Scott,  to  root  out  all  fuch  injurious  notions  as 
derogate  from  the  goodnefs  ol  God,  very  juftiy  ob- 
ferves,  that  "  God,  being  infinitely  good  in  his  own 
nature,  it  is  impofiible  we  fhould  conceive  him  to  be 
bet. ef  than  he  is  ;  and  therefore  every  falfe  notion  we 
entertain  of  his  goodnefs  mull  detrafci  from  it  ;  and  fo 
much  as  we  deirafl  from  his  goodnefs,  lo  much  we  de- 
traft  from  the  principal  reafon  andmopve  of  our  loving 
b.m." 

And'indeedpower  and  knowledge  of  themfelves, can- 
not engage  our  love  ;  if  they  could,  we  flionld  love  the 
devil  in  proportion  to  his  power  and  knovvlrd<;e:  it  is 
goodnefs  alone  which  can  beget  confidence,  love  arid 
veneration  ;  and  there  is  none  of  ihole  quedions.  whe- 
ther relating  to  God  or  man,  but  may  be  eafily  deter- 
mined, '  by  confidering  which  fide  of  the  queflion  carries 
"with  it  the  greateft  goodnefs  ;  finccihc  lame  light  of  na- 
ture, which  fliews  us  there  is  fuch  a  good  being,  fiiews 
us  alfo  what  fuch  goodnefs  expeBs.  And  did  men  con- 
fider  how   repugnant   it  is  to    his  goodneis,  to  require 


OLD    AS    THE   CREATION.  6g 

anv  thing  of  ihcm  which  they  h.  d  no  rcafon  to  obey,  but 
bccaufc  they  had  no  power  to  difohcy  ;  they  rmill  ab- 
hor the  notion  of  all  arbitrary  connnands. 

And  therefore  1  fhall  not  fciuple  to  affirm,  that  he 
■who  (ledfaflly  adheres  to  what  the  liglii  of  iiaitire  teach- 
es him  concerning  the  divine  goodnefs.  as  he  will  avoid 
the  comfortlefs  profpc6t  of  the  athcift,  the  perpetuj' 
anxiety  of  the  fuperllitious,  the  wild  pertmbition  ofihc 
cnthufiad,  ana  the  pernicious  fury  of  thebif^ot  ;  (b  he 
cannot  fail  of  the  true  religion,  liappjly  fejted  in  the 
middle  between  thele  extremes.  And,  a.s  fuci  a  pcrfon 
cannot  but  Icu'C  Cod  as  he  «  ught  ;  lb,  in  nniration  ol 
the  divine  goodnels,  which  influences  all  his  ailions,  he 
will  contribute  his  utnvifl  to  the  good  of  others;  and 
his  love  and  kindnelswill  be  extei.five  as  humaj  nature; 
and  going  on  rational  and  evident  principles,  which 
niufl  give  him  etuire  fatis^idion,  he  will  atl  a  Ready 
uniform  part.  And  what  can  be  wanting  to  a  man  who 
his  this  heavenly,  (his  god  like  difpofition,  which  rcn- 
■ders  hnn  happy  in  himfelf,  and,  as  far  as  it  is  in  his  pow- 
er, makes  the  whole  world  (o  too; 

And  fince  it  is  not  eafy  to  pirt  with  a  fubje8  which 
one  can  fcarce  t'.ink  of  withoiit  rapture;  I  muR  fa\-, 
that  men  can  never  have  true  fentjments  of  the  goodncfs 
of  the  divine  legiftator,  or  efteem  his  laws  as  they  ought, 
till  they  are  convinced  he  requires  not  .ing  of  hem  but 
what  is  for  their  good  ;  and  they  cannot  but  be  mifera- 
hle  a,  long  as  ihcy  fwcrve  from  rules  foeffcntial  to  their 
happincfs  ;  and  that  the  longer  they  do  fo,  the  nvne 
difhcnU  it  will  be  to  acquire  a  contrary  habit.  Thc:(e 
notions,  early  inctilcated,  will  caufe  men  with  joy  to  o- 
!wt  ;e  divine  laws,  and  make  them  in  reality  love  God, 

"veil  as  be  beloved  by  him  ;  who  has  the  chief  regard 

to  the  heart,  and  ab<»ve  all  things  requires  the  purity  of 

t!ie  mind  ;  and  (hat  men  fliould  aft.   not  out  of  a  prin- 

.cipleof  fldvifh  fear,  but  from  perfcB  love,  void  of  a!! 

^fear. 

f  Piu'arch  fpeaking  of  rrli^ion,  as  it  Rood  in  the  hci- 
then  church,  and  in    his  own  time,  leprcfcnts  it   as  fu!) 


70  CHRISTIANITY   AS 

of  ratisfa^ion,  hope  and  delight  ;  and  fays,  "  it  is  plain 
and  evident  from  molt  demonltrable  teftimonies,  that 
neither  the  focieties,  nor  public  meetings  in  the  temples, 
norany  other  diverting  parties,  fights  or  entertainments, 
are  more  delighful,  or  rejoicing,  than  what  we  ourfelves 
behold,  and  practice  in  the  church  worfliip. — Our  dif- 
pofiiion  and  ternpei  is  not,  on  this  occafion,  as  if  wc 
were  in  the  prefince  of  worldly  potentates,  dread  fovc- 
reigns,  and  defpotic  princes  y  nor  are  ^ve  here  found 
nr-anly  humbling  ourfelves,  crouching  in  fear  and  awe 
and  full  of  anxiety  and  confufion,  as  would  be  natural 
to  us  in  fuch  a  cafe  ;  but  where  the  divinity  is  efleemed 
the  neared,  and  moft  immediately  prefent,  there  horrors 
and  amazement  arc  the  furthelh  banifhed  ;  there  the 
heart,  we  find,  gives  the  free  ft  v;ay  to  pleafure,  to  en- 
tertainment— and  this  even  to  excels."     And, 

Chri!tians  in  addreffing  to  the  di- ir.e  majefiv,  muft 
be  filled  with  inexpreffible  joy  and  delight,  did  they 
confider  the  true  notion  of  God;  '*  Who,  as  aichbifh- 
op  Tjllotfon  fays,  would  appear  to  be  fo  lovely  a  being, 
fofullofgoodnefsand  all  defirable  prefeOions,  that  even 
thofe  who  are  of  fo  irregular  underftanding.  as  not  to 
behve, there  is  a  God,  vet  could  not  refrain  from  wifliin^ 
with  all  their  hearts  there  was  one, — Who  takes  par  iru- 
larcare  of  every  one  of  us,  and  loves  us,  and  delights 
todo  us  good  — Who  underftands  all  ^^ur  wants,  andis 
able  and  willing-  to  relieve  us  in  our  greateO  fliaits. 
Is  it  not  every  man's  intereft,  that  there  fiiould  be  fuch  a 
.r-'^-'^^rnor  of  the  world  as  really  defigtis  our  h.^ppinefs, 
nas  omitted  nothing  neceffary  to  it  ?  as  governs  us 
-^r  our  advantage,  and  will  require  nothing  oF  us  but 
v.hat  is  for  our  frood,  and  yet  will  infinitely  rcv^rd  us 
:or  doing  of  that '-wijiCu  is  bed  for  ourfelves  ;  ihuwill 
lunifli  any  man  that  fhall  go  about  to- injure  us,  or  to 
leal  otherwife  with  us,  than  himfelf,  in  like  cafes,  would 
be  dealt  withal  ?  We  have  reafon  to  believe  God  to  be 
fiacha  being,   if  he  beat  all."' 

B     Are    net  the  laft   words  too  bold,  in    fuppofing 


OLD    AS    THK    CRLATION.  yi 

there  could  be  no  God,  were  he  not  fuch  as  he  defcnbes 

him  ? 

A.  With  {uhmiflion,  I  ihink  not ;  fmcc  there  can  be 
nothing  in  G'M^,  but  what  is  God-like  ;  he  citfier  m-ilt 
be  perfedly  good,  or  not  be  af  all.  It  would  be  well, 
if  all  who  in  words  give  this  character  of  the  deity,  were 
confluent  with  themfelves,  and  did  not  impute  fuch  ac- 
tions to  him,  as  make  him  refcmblc  the  word  of  beings, 
and  fo  run  into  downrigiit  deinonifm.  And  let  me 
add,  nv  )  of  good  fenfe,  and  who  mean  well,  will  natur- 
ally fail  into  the  fame  ientiments;  a  Shaifbury  will  fay 
the  fame  as  a  Tilloifon- 

"  If  ihL^re  be"  fays  that  noble  author  "  a  general  mind ; 
it  can  have  no  particular  intercft  ;  but  the  general  good, 
and  the  good  of  the  whole,  and  its  own  private  good, 
mufl:  of  neceffjty  be  one  and  the  fame.  It  can  intend 
nothing  befides,  nor  aim  at  any  thing  beyond,  nor  be 
provoked  to  any  thing  contrary.  So  that  we  have  only 
to  confidcr,  wheiht  r  there  he  really  fuch  a  thing  as  a 
mind  that  has  rclaii;.>n  to  the  whole,  or  not.  For,  if 
unhappily  there  be  no  mind ;  we  may  comfort  ourfelves, 
however,  rhat  nafuri-  has  no  malice:  If  there  be  really 
a  mind,  we  may  rell  fatisficd,  that  it  is  the  heft  natured 
one  in  the  world.  The  lafl  cafe,  one  would  imagine, 
fhould  be  mod  comfortable;  and  the  notion  of  a  com- 
mon p;irent  lefs  frightful  than  that  of  forlorn  nature,  and 
a  falh' rlefs  world.  Though,  as  religion  Hands  amongll 
us,  there  are  many  good  people  who  would  have  Icfs 
fear  in  being  thus  expofed ;  and  would  be  cafier,  per- 
haps, in  their  minds,  if  ihcy  were  affured  they  had  on- 
ly mere  chance  to  truft  to.  For  no  body  ircmblrs  to 
think  there  fhould  be  no  God,  but  rather,  that"  there 
Ihould  be  one.  This,  however,  would  be  otherwife, 
if  Deity  were  thought  as  kindly  of  as  humanity  ;  and  we 
could  be  perfuadcd  to  believe,  that  if  there  leally  was 
'a  God,  the  higheft  goodnefs  niuft  of  necell  ty  belong  »o 
him,  without  any  of  thofe  dele^ls  of  pa'"  otJ.  thofe 
meannefTes  .md  imperfc61ions  whi<  h  wc  acknow  f  dge 
fuch  in  ourfelves;  which  aj> good  men,  wc  endeavor  all 


7 2  CHRISTIANITY   AS 

we  can  to  be  Piiperior  to,  and  which,  we  find,  we  every 
day  conquer  as  we  grow  betier." 

In  recapitulating  what  !  have  faid  of  ihe  agreement 
of  natural  and  revealed  religion.  I  cannot  do  it  more 
fully  than  in  the  words  or  Dr.  Sherlock  (now  bifhop  of 
BangOT)who  in  a  ferrnon  for  propagating  the  i^of;  el 
(where  we  may  exped  every  thing  which  recommends 
it)  fays,  that  "  The  religion  of  the  gofpel  is  the  true  o- 
riginal  rcligion^f  reafon  and  nature. — Xhat  the  dodrine 
of  repentance,  with  which  the  gofpel  fet  out  m  d^e  world, 
had  reference  to  the  law  of  reafon  and  ^nature,  againll 
which  men  had  every  where  offended:  And  fince  re- 
pentance infers  the  neceffity  of  a  future  reformation,  and 
a  return  to  that  duty  and  obedience,  from  which,  by 
tranfgreilion,  we  are  fallen;  the  confcquence  is  mani- 
feftly  this,  that  the  gofpel  was  a  republication  of  the 
law  of  nature,  and  its  precepts  declaradve  of  that  ori- 
ginal religion,  which  was  as  old  as  ihe  creation. 

"  This,"  continues  he,  "will  appear,  by  considering 
.he  nature  of  the  thing  itfelf.  The  noiions  of  good  and 
evil  are  eternally  and  unalterably  the  fame;  which  no- 
tions are  the  rules  and  mcafures  of  all  moral  anions, 
and  are  confequcntly  neceflary,  and  conflituie  parts  of 
religion.  And  therefore,  if  the  religion  of  nature,  in 
her  primitive  ftate,  was  pure  and  uncorrupt,  which  will 
not,  I  prefume,  be  denied,  though  there  was  fufficient 
reaf(m  for  a  republication  of  it  becaufe  of  the  great 
ignorance  and  fuperftition  which  had  grown  upon  the 
worid  j  yet  there  could  be  no  reafon  for  any  alteration 
of^**:  For  though  the  world  was  the  worfe  for  ahufing 
th^r:  ir'.;i>r/vf  nature,  and  might  want  to  be  reformed 
!'  ;  divjne  ini  i  lur;  yet  the  religion  of  nature  was 
not  the  worfe  foB-v  -^t)^  aoufed,  but  ftill  retained  ilsfirft 
purity  and  fimpli*.  .  The  duties  of  religion,  confi- 
dered  a.s  the  rules  ol  '::Uon,  flow  from  the  relation  we 
bear  ro  God,  and  to  or- -snoiher ;  and  religion  muft  e- 
ver  be  the  (ame,  as  long  i'.c■^  thefe  relations  con  inue  un- 
altered. If  our  fir'l  parent  was  the  creature  of  God,  lb 
are  we;  and  whatever  fervice  and  duty  he  owed  in  vir- 


OLD   AS   THE    CREATIOM.  73 

•s 

(lie  of  this  (fepeiidance,  the  fame  is  due  from  us ;  nor 
tan  this  relatiortybe  ever  made  the  ground  of  different 
duties  in  his  cafe  and  ours.  If  therefore  nature  rightly 
intruded  him  at  Hrfl  how  to  fervc  his  maker;  our  ob- 
ligations being  the  l^me  with  his,  bur  rule  muft  be  the 
fame  alfo.  The  cafe  is  the  fame  with  refpeft.to  the  du- 
ties owing  from  man  to  man.  And  it  would  be  as  rea- 
fonable  lo  fuppofe,  that  the  three  angles  of  a  triangle 
fhould  be  equal  to  two  right  ones  in  one  age,  and  une- 
qual m  another,  as  to  fuppofe,  that  the  duties  of  religi- 
on fliould  differ  in  one  age  from  what  they  were  in  ano- 
ther; the  habitudes  and  relations  from  which  they  flow 
continuing  always  the  fame. 

'•  Thai  the  cafe  is  in  fa6l  what  I  have  reprefented  it 
to  be,  might  be  fhewn  from  the  particular  laws  of  the 
gofpel,  and  their  depcndance  on  the  maxims  and  princi- 
ples of  natural  religion.  — I  will  content  myfelf  with 
one  general  proof,  which  reaches  to  every  part  of  the 
Chridian  doftrine. — If  the  law  and  the  prophets  hang 
on  thefe  two  great  commandments,  viz.  The  love  of 
God,  and  the  love  of  our  neighbor;  then  the  doctrine 
of  our  faviour,  which  is  the  perfection  of  the  law  and 
the  prophets,  mud  hang  on  ihem  likewife.  Now,  if 
you  will  allow,  that  the  love  cf  God,  and  the  love  of 
our  neighbor,  are  fundamentals  in  the  law  of  reafonand 
nature  (as  undoubtedly  they  are)  you  mull  alio  allow, 
that  whatever  may  be  deduced  from  them  by  rational 
confequence,  mull  be  a  precept  of  the  \d\v  of  nature: 
Whatever  therefore  hangs  on  ihefe  two  commandments, 
muft  neceffarily  be  a  part  of  natural  religion;  and  that 
all  the  law  and  the  prophets  do  fo  hang,  and  confe- 
quenily  the  doftrine'of  the  gofpel,  which  is  the  perfec- ^ 
tion  of  them,  you  have  had  our  faviour's  exprcfs  teffi- 
mony.  Since  then  it  appears  (as  I  think)  that  the  reli- 
gion of  the  gofpel  is  the  true  original  religion  of  realon 

aifd  nature; That  it  has,  as   fuch,  a  claim  to  be 

received  independent  of  thofe  miracles  which  were 
wrought  for  its  confirmation;  will  be  admitted  by  all 
who   allow    the  force  and   obligation   of  natural  reli- 

I 


74  CHRISTIANITY    AS 

g  '^n  ;  and  can  be  denied  by  none  who  know  or  under- 
ft:^  id  themselves.  The  principles  of  religion  arc-inter- 
\v  ven  wiih  the  very  frame  and  make  of  our  minds, 
asid  we  m-iy  as  well  ran  from  ourfelves,  as  from  the 
fenle  of  the  obligations  we  are  under." 

B.  Bill  does  not  this  right  reverend  prelate  in  this 
fermon  affirm,  that  there  are  doBrines  in  Chriftianity, 
which,  though  not  different,  yet  are  diftin^l  from  the 
principles  of  reafon  and  natuie? 

A.  There  is  nothing  more  common  with  learned  au- 
thors, than  diflinftions  without  any  difference;  yet  the 
bifhop  very  cnutioufly  words  what  he  fays,  "  That  the 
doBrinps  of  Chnftianity,  though  not  different,  are  dif- 
tinB:  from  the  principles  of  reafon  and  nature  :"  but  he 
dies  not  fay  they  are  didinti  from  thofe  doftrines  which 
flo^vfrom  the  principles  of  reafonand  nature.  And  what 
he  immediately  adds,  that  "  Our  faviour  came  into  rhe 
world  to  fupply  the  defects,  not  of  religion,  which  con- 
tinued in  its  purity  and  perfe6lion,  but  of  nature,"  plainly 
mews,  that  he  thinks  nothing  could  be  added  by  our 
faviour  to  a  law  that  had  no  defe6is;  and  the  defctis  of 
nature  could  only  be  (upplied  by  obliging  people  to 
live  up  to  this  natural  law  of  unchangeable  purity  and 
perfeBion. 

This  15  doing  juflice  to  revealed  as  M'ell  as  natural 
religion,  and  fhews  the  author  of  both  to  beat  all  times 
equally  wife,  good  and  beneficient  ;  and  the  bifhop 
ought  to  h»:  valued  for  fpeaking  thus  plairjy  :  0  Ji  Jic 
ovinia  dixijfet  ! 

A  id  to  this  right  reverend  father,  I  may  add  the  au- 
thority of  the  I'ae  mofl  reverend  archbifhop  Sharp,  who 
/■fajs,  '■  That  religion  (taking  that  word  as  it  fignifiies 
^  that  uni  erfal  duty  we  owe  to  God,  and  by  which  we 
are  lo  recommend  ourfelves  to  his  favor)  is  not  fo  varia- 
ble, uncertain  and  arbitrary  a  matter,  as  fome  men  do 
perhaps  fappofe  it ;  but  is  a  conftant,  fixed,  permanent, 
immutcib'e  thing.  The  fame  now  that  it  was  in  the  days 
of  fhe  old  law  ;  and  the,  fame  then  that  it  was  in  thedavs 
before  the  law  was  given  ;  and  the  fame  both  then  and 


OLD  AS  THi:    CUtATION.  7^ 

-w  (bat  it  fliall  be  a  thoufand  years  licncc,  if  ibc  world 
!  )uld  laO.  fo  long.      True  religion,  uud    ihat  which  is 
o  n  God,  was,  and   is,  and  ever  will   be  the   fame  in 
ibflance  in  all  countries,  and  in  all  nations,  and  anumg 
jli  forts  and  conditions  ofnicn  whatfoever;  and  the  fuin 
of  it  is,   To  love  the   Lord  cur  God  with  all  our  hearts^      . 
and  with  all  our  minds^  and  zoith  atl  cur  jlrength  ;  and  / 
next  to  that,  to  love  our  neighbor  as  ourfdvcs.     This  was 
the  religion  that  the  patriarchs,  and  all  ihe  pious  men  of 
old  lived  in,  and  by  which  they  obt;)incd  the  favor  and 
acceptance  of  God  ;  when  as  }ci  there  was  no  reveled 
inflituted  religion  in  the  world. — That  this  is  the  fnin    f 
thechriRian  religion,  no  man   can  in  t!)e   leafl    doubt, 
that  has  ever  read  the  new  lellament.   In  our  favioru'^  in- 
ftitution  there  is  hardly  any  one  thing  recommerided  to 
us,  that  doth  not  directly  relate  to  this  maner  ;  that  is  not 
cither  an  inflance  wherein  wc  are  to  exprefs  our  love  to 
Ood,  and  our  neighbor ;  or  a  means  wherthy  "we  may- 
be furihereu  in  the  prafiifing  oFihofe  duii  .s ;  or  an  ar- 
gument, and  motive,  and  encouragement  t(;  excite  us  to 
the    practifing    of  them.     It    is   the    defign  of  ;ill  his 
doctrines,    to  give  u;>  riglrt    notions   of  God.  i>i:d  ..ur 
neighbor;  to  teach  us  how  excellent,   how  good  G"d 
is  in  himfelf.  and  how  kind,   how  gracious  u^  us;    and 
therefore   what   infinite  rcafon   we  have    to   love    and 
fervc   all  mankind    (who  are  our  neighb(>ursj    for    his 
fake. 

"  We  have  an  eafy,  a!id  a  Jrue  notion  of  that  vfli- 
gion  which  isirorn  God;  and  wc  can  never  be  at  a  lofs 
to  find  out  in  what  it  doth  confift.  It  is  not  a  thing  to 
be  alter'd  atpleafure;  both  the  law  of  nature,  and  the 
law  of  God;  both  the  natural  difpcnfation  under  which 
all  men  are  born,  and  the  reveald  Difpenfation  a«  we. 
havc  either  in  the  Old  or  New  l>flament ;  do  f  ffi  i- 
cntly  inflructus  in  the  main  heads  of  it.  '^^y  I  dare 
be  bold  to  fay,  fo  long  as  mankind  do  retriin  ihcir  nature, 
and'aTiiol  iransf^rtned  into  another  fcMt  of  (rr.ii.ics 
than  what  God  made  thenv  at  firll  ;  i*  in  impolfiblc  .hat 


jG  CHRISTIANITY   AS 

there  fliould  be  any  true  religion,  but  what  may  be 
fummed  up  in  thefe  two  things ;  to  love  God,  and  our 
neighbor." 


CHAP.     VI. 

That  the  not  adhering  to  thefe  notions  reafon  dilates  con- 

cering  the  nature  of  God,  has  been  the  occajion  of  all 

fiiperjlition,  and  all  thofe  innumerable  mi/chiefs,   thai 

mankind,  on  account  of  religion,  have  done  either  to 

themfelves,  or  one  another. 

HAVING  in  general  fhewn  the  abfurdity  of  not  be- 
ing governed  by  the  reafon  of  things  in  all  matters 
of  religion,  1  fhall  now  in  particular,  fliew  the  fatal  con- 
fequences  of  not  adhering  to  thofe  notions  reafon  dictates 
concerning  the  nature  of  God. 

Charron,  tho'  a  pried  of  that  church  which  abounds 
with  fuperftiiion,  the  moft  pernicious  as  well  as  abfurd, 
feems  to  have  a  right  notion  of  fuperflition  as  well  as 
juftly  to  abhor  it,  in  faying,  that  "  fuperflition,  and 
moft  other  errors  and  defers  in  religion,  are,  generally 
fpeaking,  owing  chiefly  to  want  of  becoming  and  right 
apprehenfions  of  God  :  we  debafe  and  bring  him  down  (o 
us;  we  compare,  and  judge  him  by  ourfelves  ;  we  cloafh 
him  with  our  infirmities,  and  then  proportion  and  fit 
our  fancy  accordingly. — What  horrid  prophanation  and 
blafphemy  is  this !" 

It  is  to  this  abfurdity  of  debafing  God,  and  cloathing 
him  with  our  infirmities,  and  judging  of  him  by  ourfelves, 
that  the  mediatory  Gods  amongft  the  heathen  owe  their 
rife.  Had  they  believed  a  fupreme  being  was  every 
Vherc,  and  at  all  times  knew  their  thoughts,  they  could 
never  have  taken  fuch  a  round-about  way  ofaddrefling 
him ;  who  not  only  knew  what  they  defired,  but  their 


VU.I>     Ai     1  liE    CRi-.  ATIOX,  ']  "J 

realwants,  and  what  would  relieve   them,  betlcr  than 
any  mediatory  bein;^s  whatever. 

B.  They  addreilcd  to  mediatory  beings,  to  flle\^^ 
their  greater  refped  to  the  lupieme  being,  and  their 
own  nnworthinefs  to  approach  hiiij. 

A.  This  Ihews  wha6  unworthy  notions  they  had  of 
the  fupreme  being  ;  fincc  it  would  be  an  affront  even 
to  a  temporal  prince,  if  he  was  prcfent,  and  heard  ev- 
ery thin^z  vouiaid,  not  to  addrefs  to  liim,  but  to  arw- 
ther,  to  let  the  prince  know  what  you  wanted  from 
him. 

The  heathen  muQ;  think,  if  they  thought  at  all,  that 
thole  mediatory  Gods  could  either  fuggefl:  to  the  lu- 
preme  God  fon>e  rcafons  he  was  before  ignprant  of  ; 
or  that  by  their  importunities  they  could  prevail  on  his 
weakncfs,  to  do  what  otherwife  he  was  not  willing 
to  do. 

This  heathen  notion,  as  it  fuppofed  the  fupreme 
God  either  ignorant  or  weak  ;  fo  it  made  the  media- 
tory Gods  to  have  a  greater  kindnefs  for,  and  readinefs 
to  do  good  to  mankind  ;  and  that  their  folicitations 
made  him  better  natured  than  otherwife  he  would  be  ; 
this  ofcourfe  took  off  their  love  from  the  fupreme, and 
placed  it  on  thofe  mediatory  Gods,  upon  whofe  pow- 
erful interceflions  they  fo  much  depended.  However, 
thefe  heathens,  allowing  one,  and  but  one  iTiofl:  high 
God,  did  not  fo  far  derogate  from  the  honor  of  the  one 
true  God,  as  to  pretend  that  the  mod  didinguinied  a- 
mong  their  feveral  mediators  was  equal  to  him  ;  equa- 
lity and  mediation  being  as  inconfiflent  as  equality  and 
lupremacy  ;  and  they  would  have  made  their  religion 
Tin  arrant  jumble,  if  they  had  worfliippcd  thcfe  Gods 
fometimes  as  mediators  only,  fomctimcs  as  fovereign 
difpofers  of  things  ;   and  fomctimcs  as  both  together. 

Had  the  heathen  believed  God  to  have  been  a  purc- 
ly-fpiritual,  invifible  being,  they  could  never  have 
fuppofed  him  vifible  to  mortals,  or  have  thought  that 
an  unlimited  being  could  appear  imder  the  limited 
form  of  a  man,  or  other  animal  ;   or  that  an  omnipie- 


y§  CRHISTIANITY    AS 

fent  being  could  any  more  be  prefent  in  one  place,  or 
creature,  than  another  ;  or  that  fuch  a  being  could  be 
confined  to  a  fmall  fpot  of  earth,  while  another  equally 
omniprefent  was  in  heaven,. and  a  third  defcendiniT 
from  thence,  &c.  Or  that  one  God  could  be  (em  oua 
the  errand  of  another  God,  after  the  manner  that  God 
Mercury  was  by  God  Jupiter;  though  there  was  no- 
thing too  abfurd  for  the  heathen  to  believe,  after  they 
haH  deftroyed  the  uniry  of  God  ;  except  ^it  was,  that 
Jupiter  and  Mercury,  the  fender  and  the  fent,  were  the 
iarne  God. 

The  primitive  fathers  bitterly  inveighed  againil  thefe 
beatheniih  notions  :   Juftin  Martyr,  forinftance,   fays, 
*'  None,   who  have  the  leaft  fenfe.   xvil!  dare  to  affirm, 
that  the  maker  and  father  of  the  univerfe  did  appear  in  ; 
a  fmall  fpot  of  the  earth  ;  the  God  of  the  univeife  can 
■neither  alcend,  nordefoend,  nor  come  into  any  place." 
Tertullian  fays,  ^'  he  would  not    believe  the  fovereign 
God  defcendcd  in:o    he  womb  of  a  woman,  though  e-  [ 
ven  the  fcripture  itfelf  fhouid  fay  it."     '^  It  is  imnofii- 
ble,"  fays  Eufebius,    "  that  the  eyes  of  mort^ils  fliould 
ever  fee  the  fupreme  God  ;  viz.   Him,  who  is  above  ail  I 
things,  and  whofe  effence  is  unbe^ottcn  and  immu^a 
ble."      A'j'd'in,    "  it  is  abfurd.  and  contrary  to  ail  rea- 
fon,   that  the  unbegotten  and  immutable  nature  of  the 
almighty    God  (liould  take  the  form  of  a  man  ;  or  that 
the  fcripture  Ihould  forge  fuch-like  falfities."     Minu- 
tius  Felix  in  his  apology  fays,  that   "  the  deity  cannot 
die,   nor  can  any  thing  which  is  born  be  a  God  :   that 
■only  is   divine,   which  has  neither  beginning  nor  end  ; 
if  the  Gods  get  children,  they  would  get  them  immor- 
tal :   we  mull  conclude  tliofe  Gc'ds  to  be  men,  of  whofe 
birth  and  burial  we  are  fully  faiisfied."     Thus   the  fa- 
thers expofed  the  pagan  polytheilm. 

A  great  deal  more,  as  y^u  may  well  imagine,  might 
be  laid  on  this  head  ;  but  now  i  fliall  briefly  confider 
v/hat  pernicious  effects  the  having  wrong  gnd  unnatural 
conceptions  of  the  deity,  has  occafioned  among  m.en 
with  relation  to  thcmfclvesl  and  one  another. 


OLD    AS  THE   CREATION.  79 

If  vsretake  a  general  view  of  thofe  mifchiefs  m:\nkind 
have  at  all  times  praftifed  on  a  roli:^ious  account,  ei- 
ther upon  rhemlelves  or  others  ;  uc  fhall  find  them 
owinj  to  their  entertaining  fuch  notions  of  God,  as  are 
entirely  inconfiftenr  with  his  nature ;  and  contrary  to 
what  their  realon,  if  attended  to,  would  inform  them 
of  the  defign  and  end  of  the  hiws  of  God. 

Had  not  nu'Tibers  in  all  a:^es  thought,  that  God  de- 
lighted in  the  pain  and  iViilery  of  liis  creatures  ;  they 
could  never  have  imagined,  that  the  befl  way  to  render 
them  acceptable  to  him,  was  by  ^ormenrin::^  themfelves, 
with  immoderate  wivtcliings,  fadings,  penances,  and 
mortifications  of  all  forts;  and  the  greater  the  more 
p'eafing  :  and  even  at  prefent  there  are  amon^r  clirif- 
tians,  mahometans,  and  pagans,  numbers  of  men  who 
devote  themfelves  to  exercifes  full  of  pain  and  corporal 
fulFcrin^js.  and  cither  wound  or  mmtile  their  own 
perfons,  or  find  other  ways  of  tormenting  themfelves  ; 
and  indeed,  the  fuperftitious  every  where  think,  the 
lefs  mercy  they  fhjw  to  their  bodies,  the  more  mercy 
God  will  (hew  to  their  fouls. 

Many  of  the  primitive  chriflians,  inftead  of  flying, 
as  the  gofpel  directs,*  not  only  ran  voluntarily  to  exe- 
cution, but  provoked  their  judges  to  do  them  that  fa- 
vor. And  under  Trajan,  all  the  chriflians  in  a  city  ia 
Afia  came  in  a  body  to  the  proconful,  and  offered 
fcliemfelvcs  to  the  (laughter,  which  tiiade  him  cry,  O! 
ye  unhappy  people,  if  ye  have  a  mind  to  die,  have  ye 
not  halters  and  precipices  enough  to  end  your  live^  ; 
but  ye  mufl  come  here  for  executioners  ?  And  this  was 
a  general  pradice  under  the  Antonini  ;  and  Marcus 
Antonius  feverely  rcflefts  on  the  obllinacy  of  the  chrif- 
tians,  in  thus  running  headlong  to  death.  And  St. 
Cyprian  labors  to  comfort  thofe  who  might  be  fo  un- 
happv,  by  the  ccafing  of  the  then  perfecution,  to  mifs 
the  crown  of  martyrdom ;  though  one  would  think 
I  there  were  but  few  who  wanted  tiiis  confolation  ;  fince 
he  fnvs,  many  of  the  clergy,  and  tlie  far  greater  part 
of  the   laity  apoilatized.     But  wlun  by  the   empire's 


8o  CHRISTIANITY    A3 

"becoming  chnftian,  the  crown  of  martyrdom  was  no 
longer  to  be  obtained  by  the  prevailing  party  of  chrif- 
tians,  then  exercifing  cruelties  on  themlelves  was  ef- 
teemed  the  next  bed  thing  ;  and  many  devotees  put 
monftrous  hardfhips  on  themfelves,  while  others  chofe 
poverty,  rags,  and  naftinefs,  or  elfe  retired  to  caves, 
defarts,  and  other  folitary  places,  to  figh  away  their 
miferable  lives  ;  and  ecclefiaflical  hiftory  is  full  of  mi- 
racles done  by  fuch  madmen  as  Simeon  Stylites,  who 
had  no  other  dwelling  than  a  pillar,  on  which  he  fpent 
the  beft  part  of  his  life ;  and  it  was  owing  to  thefe  fu- 
perflitious  notions  that  inch  numbers  of  monarteries 
and  nunneries  were  foon  founded,  to  the  great  opprei- 
fion  and  depopulation  of  the  chriflan  world  ;  not  but 
that  the  impudent  forgeries  of  Athanafms,  and  other 
fuch-like  faints  about  miracles  done  by  monks  helped 
to  increafe  this  fuperllition  ;  whilft  the  prelates,  tho' 
they  encouraged  thofe  feverities  on  others,  were  far 
from  praftifmg  any  on  themfelves. 

Had  inch  notions  been  adhered  to  concerning  the 
divine  goodnefs,  as  the  light  of  nature  dictates,  the  a 
Egyptians,  and  fome  other  pagan  nations  could  never 
have  thought  that  cutting  off  the  forefivin  (not  to  be  per- 
formed without  great  pain  and  hazard)  could  have  been 
efteemed  a  religious  duty,  acceptable  to  a  good  and  gra- 
cious God,  who  makes  nothing  in  vain,  much  lefs  what 
requires  the  cutting  off,  even  with  extreme  danger  aa 
well  as  anguifh.  Had  nature  required  fuch  an  ope- 
^ ration,  nature,  being  always  the  fame,  would  ftiii 
have  required  it. 

Thisinftitution,  as  is  proved  by  Marfliam  and  others, 
feems  to  be  owing  to  the  Egyptians,  who  thought  all  to 
be  prophane  who  ufed  it  not;  and  it  was  after, Abra- 
ham had  been  in  Egypt,  that  circumcifion  wasinltituted, 
in  order,  it  is  likely,  to  recommend  his  pofterity  to  the 
Egyptians,  on  whom  they  were  for  fome  ages  to  depend. 
And  what  makes  this  the  more  probable,  is,  that  it  was 
not  till  after  the  Lord  had  ordered  Mofcs  into  Egypt, 
that  the  Lord  met  him  by  the  way  in  the  inn,  and  fought 


OLD    AS    THE   CREATION.  8l 

to  kill  him,*  for  not  circunicifing  his  Ton  :  and  up- 
on [ofhaa's  circuincifing  the  IlVaeliles  (circumcifion 
not  being  obfervcd  during  their  Hay  in  ihc  wildcrncfs, 
when  they  had  no  communication  with  Epvpt)  the  I,c)rcl 
himfelf  fays,  this  day  have  I  rolled  away  the  reproach 
of  Egypt  from  oft"  vou.t 

The  heathen  world  muft  have  very  grofs  conceptions 
not  only  of  their  inferior  Gods,  but  of  the  father  of  Gods 
and  men  ;  when  they  imagine  him  of  fo  cruel  a  nature 
as  to  be  delighted  butchering  of  innocent  animals  ;  and 
that  the  Itench  of  burnt  ilefh  (liould  be  a  fweet  fmeiling 
favour  in  his  nodrils,  as  to  aitone  for  the  wickednefs 
of  men;  and  wicked,  no  doubt,  they  were,  when  they 
had  fuch  an  attonement  at  hand.  So  that  the  harmlefs 
were  burnt  to  fave  the  hurtful ;  and  men  the  Icfs  inno- 
cent they  grew,  the  more  they  deftroyed  the  innocent 
bcafts. 

Non  bove  maHato  calcflia  numina  guadent  ; 
Scd^  quce  prxjlanda  ejl^  (3  fine  Tejle^   Fide. 

Ovid.  Epilt.  p.  89.  Ep.  20.  V.  i8i. 

If  the  Pagans  believed  beaRs  were  not  given  then^ 
I'or  food,  why  did  they  eat  them  ?  Or  if  they  thought 
they  were,  why  did  they  ungratefully  throw  back  the 
gifts  of  God  on  the  donor?  Or,  why  did  they  not 
drown,  or  bury  them,  rather  than  make  fuch  a  llcnch 
in  burning  them,  as  many  times,  by  the  number  of  fa- 
crificcs,  might  infcH  the  very  air  ? 

It  is  probable,  that  the  heathen  priefts  who  fhared 
with  their  Gods,  and  referved  the  bed  bits  for  them- 
felves,  had  the  chief  hand  in  this  as  well  as  in  all  other 
gainful  fuperftitioni ;  while  the  deluded  people,  who 
many  times  Tuffered  by  the  fcarcity  of  provifions,  cauf- 
ed  by  the  great  number  of  facriHces,  were  at  vaft  ex- 
pence  ill  maintaining  thefe  holy  butchers,  whofe  very 
trade  infpired  them  with  cruelty. 

K 
*  Exo.i'.is  4.  24.  +  JoHiua  ,5.  2 — 9. 


SZ  CHRISTIANITY    A3 

And  it  is  probable,  this  abfurd  notion  prevailed  like 
all  other  abfurdities  by  degrees,  and  at  flrft  facrifices 
were  only  religious  feafts,  either  in  commemoration  of  j 
fome  national  benefit ;  where  after  God,  their  great  be- 
nefactor, was  celebrated,  they  commemorated  their  par- 
ticular benefaclors  ;  or  elfe  feafts  were  made  on  a  pri- 
vate account  by  the  mailer  of  the  family,  upon  (hear- 
ing his  fheep,  gathering  in  the  fruits  of  the  earth,  &c» 
where  thofe  that  aflifted  him  were  entertained,  and  joy- 
fully joined  in  giving  thanks  to  the  author  of  thofe  blef- 
iings,  without  dsftroying,  or  burning  any  part  of  the 
•creature  given  for  their  ufe  ;  and  the  mailer  of  the  fa- 
mily was  no  doubt,  mafter  of  the  ceremonies  at  his  own 
feafh  But  this  fimple  method  not  pleafing  certain  per- 
fons,  who  were  refolved  to  have  the  beft  (hare  in  all 
thofe  religious  feafts,  they  perfuaded  the  people  that  it 
was  neceffary  fome  part  of  the  flefh  of  animals  was  to 
be  burnt  to  feed  the  hungary  noftrils  of  the  Deity,  de- 
lighted with  the  fweet  favour  of  burnt  flefli ;  and  the 
better  part  to  be  referved  unburnt  for  themfelves,  to 
whom  the  flaying  of  the  animals,  and  the  offering  them 
tip  was  appropriated.  It  is  then  no  wonder  the  number 
of  the  Gods  multiplied,  fince  the  more  Gods  the  more 
facrifices,  s^nd  the  priefts  had  better  fare;  and  that  they 
might  not  want  plentiful  feaftings,  the  people  were  made 
to  believe,  that  they  could  learn  their  fortunes  from  the 
intrails  of  the  beafts  they  facrificed;  and  this  method 
contmues  to  this  day  in  thofe  places,  where  they  have 
not  found  cut  an  eafier  and  better  way  of  cheating  the 
people. 

B.  You  feem  to  be  of  the  fentiments  of  the  poet,  who 
fays, 

Natural  rdigion  were  eafyfirPt,  and  plain  ; 
Tales  made  it  my/lery,  offerings  made  it  gain: 
Sacrifices  and  fJiews  ruere  at  length  prepared,  j 

The  priejls  eat  roaji-meat,  and  the  people  Jlar'd.  'j 

Thx  Pagans  (iicrincing  of   beafts  was  not  lo  bad  in  it- 


OLD    AS    illi.    *.i^lATlO^•.  83 

ic'if,  as  what  it  fooi)  occafioncd,  human  facrificcs ;  "which 
men,  being  of  greater  value  than  heads,  were  believed 
to  be  more  acceptable ;  and  parents,  (tifling  all  natural 

Tedious,  offered  up  their  own  children,  as  the  jnoft 
J  .'ccjous  gifts  they  could  beltow  on  the  God;  except 
offering  up  their  own  lives,  and  facrificina  thcmfelves: 
And  as  this  facrifice  was  thought  mod  meritorious,  fo 
the  more  excellent  the  perfons,  the  more  agreeable  the 
facrificc  ;  and  there  are  even  at  this  day,  a  number  of 
i  fiiperllitious  people  in  TrKlia,  who  out  of  great  devotion 
throw  thcmfelves  under  the  wheels  of  thofe  heavy  cha- 
riots, which  carry  the  images  of  their  Gods,  and  are 
crufhed  to  death  ;  and  others,  out  of  the  fame  miftaken 
zeal,  cut  of  their  flefli,  and  mangle  their  limbs  till 
they  fall  dov/n  dead  :  which  makes  the  people  rejoice 
at  their  fufferings,  and  reverence  them  as  moft  holy 
martyrs  ;  concluding  that  nothing  but  the  truth  of  their 
leligion  could  enable  them  to  fhew  fuch  terrible  marks 
of  zeal  on  thcmfelves,  and  become  voluntary   martyrs. 

B.  I  pit)'  thofe  deluded  people,  and  wonder  how 
men  can  perfuade  themfclvcs,  that  the  mercy  of  heaven 
can  be  purchaied  by  fuch  barbarities,  as  human  nature 
left  to  itfelf  would  itart  at. 

A.  That  the  pricfts  were  every  where  for  human  fa- 
crifices,  is  no  wonder;  fiiice  they  had  the  appointing  the 
men,  whom  the  God-  did  the  great  honor  to  accept  for 
buriu-offerings  :  and  indeed,  after  people  once  gave 
thcmfelves  up  to  believe  in  their  pricHs,  there  was  no- 
thing too  abfurd  to  be  received  as  divine.  "When  (he 
Ethiopians,  for  inftance,  were  once  perfuaded  that  iheir 
priefls  were  intimately  acq-.tainted  with  the  will  of  the 
Gods,  it  was  too  late  to  difpute  any  orders  they  pretend- 
ed to  bring  from  them  ;  and  therefore,  their  kings,  as 
well  as  private  perfons,  well  knowing  that  ihc  commands 
of  the  immortal  Gods  were  not  to  be  difputed  by  mor- 
tals, moft  leligioufly  executed  thcmfelves  as  foon  as  the 
plcafure  of  the  Gods  were  fignified  to  them  by  thofe  fa- 
crcd  melTengers  of  their  will ;  and   this  blind  devotion 


CHRISTIAN  ITY    AS 


micrhthave  continued  till  now,  had  not  an  infidel  prince-, 
bred  up  in  the  prophane  philofophy  of  the  Greeks,  put 
a  flop  to  it  by  i'urprifing,  and  deftroying  at  once  all  thofe 
holy  impoftors. 

We  learn  from  Bernier  and  others,  that  it  has  been 
an  immemorial  cuftom  in  Indoftan,  for  the  women  (To 
great  a  power  has  fuperftition  even  over  that  fearful  fexj 
to  burn  themfelves  with  their  dead  hufbands,  adorned 
"with  all  the  incombuftible  riches  they  could  procure  on 
their  own  account,  or  that  the  folly  of  others  would  fend 
by  them  to  their  dead  friends:  Thele  their  priefts  fecure 
to  themfelves  by  telling  the  credulous  people  that  the 
aflies  of  the  dead,  and  all  burnt  with  them,  are  too  fa- 
cred  to  be  touched  by  any  but  themfelves. 

B.  Though  human  facrifices  obtained  among  the  hea- 
then, yet  fure  the  Levitical  law  did  not  approve,  or 
countenance  any  fuch  praBices. 

A.  Authors  are  divided  and  they  who  maintain  the' 
affirmative  fay,  that  the  Levitical  Law  diftinguifhes' 
between  ordinary  vows,  and  thofe  vows  where  any  thing' 
is  devoted  to  the  Lord  ;  and  this  they  pretend  is  plain- 
from  Leviticus  27.  where  after  many  furprifing  things 
about  common  vows,  by  which  the  things  themfelves,  or 
money  in  liew  of  them,  were  to  be  given  to  the  priefts  ;, 
at  verfe  28.  it  comes  to  things  devoted,  and  fays,  notr; 
withftanding.  no  devoted  thing  that  a  man  fhall  devote 
unto  the  Lord,  of  all  that  he  haih,  both  of  men  and 
beafts,  and  of  the  field  of  his  poffeflion,  fiiall  be  fold 
or  redeemed  ;  every  thing  devoted  is  moft  holy  unto 
the  Lord.  And  what  is  meant  by  being  moft  holy  unto 
the  Lord,  is  explained  in  the  next  verfe,  none  devoted, 
which  fhall  be  devoted,  of  man,  fh  dl  be  redeemed,  but 
iliall  furely  be  put  to  death.  And  they  fay  it  was  before 
declared,  that  whatever  was  the  Lord's,  as  the  firft  born 
of  man  and  beaft,  was  to  be  flain,  if  God  did  not  order 
its  redemption.  The  firfl-born  of  man  was  to  be  re- 
deemed;* and  that  of  an  afs,  if  not  redeemed  by  a  lamb, 
was  to  have  its  neck  broke  ;  and  the  captives  taken  in: 
*  Lxod,  30.    12,   13,  &  34.   10,  20. 


OLD    AS    THE    CRKATION.  85 

•war,  which  fell  to  the  Lord's  nvirc,  there  being  no  or- 
der for  redcemitj^,  were,  as  is  o^vned  by  all,  to  be  (lain. 

The  prophet  Micah  recko^is  the  putting;  every  devot- 
ed thing  to  death  among  the  Jcwifli  indiiutions,  in  fay- 
jng,  wherewith  fhall  I  c<>me  bt-fure  the  Lord,  and  bow 
inyfelf  before  the  high  G)d?  ihall  I  come  before  hi;n 
with  burnt-ottering,  with  calves  of  a  year  old  ?  will  the 
Lord  be  plealed  with  thoufands  of  rams,  or  with  ten 
thoufands  of  rivers  of  oil  ?  Shall  I  give  my  fird-borri 
lor  my  tranrgrefiion;  the  fruit  of  my  body  for  the  fin  of 
my  foul  ?  he  hath  (liewed  thee,  O  man,  what  is  good  ; 
luid  what  doih  the  Lord  require  of  thee  ;  but  todojuft- 
ly,  and  to  love  mercy,  and  to  walk  humbly  with  thy 
God  P* 

Here  the  facrificing  of  a  man's  own  children  is  men- 
tioned equally'  with  the  facrificing  of  beads,  which  is 
allowed  to  be  a  jewifli  inlUuition  ;  how  abfiirdly  mull 
the  prophet  be  luppofed  to  have  argued,  after  he  had 
prelerred  jullice  and  mercy  to  a  thing  commanded  by 
God,  if  he  fhould  go  on  to  prefer  it  before  a  thing  ab- 
horred bv  God  f 

Ifthere  could  beany  doubt  in  this  matter,  [cptha's 
vow  would  clear  it  up  for  this  Jewiili  hero  made  the 
vow  when  the  Ipirit  of  the  Lord  came  upon  him,  and 
after  making  it  he  wrought  a  great  deliverance  for  IlVael : 
the  words  of  the  vow  are,  whatfoever  (or  rather  wholoc- 
ver)  cometh  fi)rth  of  the  doors  ot  my  houfe  to  meet  me, 
when  I  return  in  peace  from  the  children  of  Ammon, 
Ihall  furcly  be  the  Lord's  ;  and  I  will  offer  it  up  to  him 
for  a  burnt-offering.  A  vow  made  by  fiich  an  extraor- 
dinary j)erfon,  and  upon  fuch  an  extraorn'nary  occa- 
fion,  looks  as  though  fomething  extraoidiuary  pleafing 
!o  God,  was  defigned  by  that  vow  ;  which,  though  do- 
nieftic  animals  might  have  been  facrificcd,  mult  relate 
to  perfons  capable  of  afting  with  defign;  vz.  of  coming 
out  of  his  houfe  to  meet  him  after  the  viMory;  whicii 
to  his  great    grief  his  onh'  child  did.      Had    tlure  been 

*  Mic.6.  0,  to  8. 


86  CHRISTIANITY    AS 

any  way  of  difpenfing  with  this  folemn  vow,  be,  fmcc 
he  had  two  months  time  to  confider,  would  no  doubt 
have  found  it  out;  but  he  fays,  I  have  opened  my 
mouth  unto  the  Lord,  and  I  cannot  go  back  ;  and  he 
did  with  her  according  to  his  vow.  And  his  daughter, 
^worthy  of  a  better  fate,  was  willing  her  father  flioulcl 
execute  his  cruel  vow,  only  regretting  that  fhe  died 
without  being  a  mother  in  Ifrael  ;  for  that  reafon  flie 
was  yearly  mourned  by  the  daughters  of  Ifrael. 

St.  Jerome;  as  well  as  the  author  of  the  Qiiejlions  to 
the  Orthodox^  thinks  that  Jeptha's  piety  in  facnftcing  his 
daughter,  was  the  reafon  of  St  Paul's  numbering  him 
among  thcjufl:  perfons.      And 

Bifhop  Smalridge,  in  his  fermon  about  Jeptha's  vow, 
fays,  "  that  all  the  fathers,  as  well  as  our  own  homilies, 
own  that  he  facrificed  his  daughter." 

The  Jews  could  not  think  it  abfblutely  unlawful  for 
a  father  to  facrifice  an  innocent  child,  fince  Abraham  was 
highly  extolled  for  being  ready  to  facrifice  his  only  fon, 
and  that  too  without  the  lead  expoflulation  ;  though  he 
was  importunate  with  God  to  fave  an  inhofpitable,  idola- 
trous, and  inceftuous  city. 

No  wondjr  that  a  fingle  perfon  in  the  power  of  ano- 
ther might  be  devoted  to  God,  fince  free  and  independ- 
ent nations  v/e:e  fo  devoted  ;  and  was  by  virtue  of  fuch 
a  vow,  which  Ifrael  vowed  unto  the  Lord,  that  the 
Canaanites,  who  had  never  done  Ifrael  the  leaft  injury,  ♦ 
men,  woT.en  and  children  were  to  be  utterly  def- 
troyed.* 

Had  the  author  of  the  epiltle  to  the  Hebrews,  who 
reckons  Jeptha  among  the  Jewilh  heroes,  though  the 
Jews  abhorred  all  human  facrifices,  he  would  not,  at 
lea'^'^  without  fome  apology  for  the  lawfulnefs  of  human 
facrifices,  have  declared  one  fuch  facrifice,  where  the 
fame  perfon  was  both  facrificer  and  facrifice,  to  have 
been  of  infinite  value;  in  fiying,  that  Chrifl  ofifered 
uphimfelf;t  and  that  he  put  away  fin  by  the  facrifice 
of  himfelf;+  and  endeavors  to  fhew  the  Hebrews,  that 
*  Numb.  2 i.  2,  3.     Ch.ip-i1.32.    \  Hzh.y.2j — |' 9.  26. 


OLD    AS    THE    CREATION.  87 

the  blood  of  the  bcafls  that  were  facrificed,  was  oF  no 
value  ill  co-nparifon  of  the  blood  of  Chrid,  who,  thro* 
the  eternal  Ipirit,  offered  himfclf  up  without  fpot  to 
God.* 

B.  Admitting  the  Jewifli  law  allowed  human  facrijfices, 
yet  the  Chrillian  rciiiiioii,  fare,  forbids  ((incc  Chrilt, 
according  to  the  apollle,  facrificed  himfelfj  all  human 
facrificcs. 

A.  If  putting  innocent  and  confciencious  men  to  death 
i  on  account  of  religion,  may  be  called  facrificing  them, 
i  there  have  been  more  humjn  facrilices  than  ever  were 
I  before  in  the  world  ;  and  thofe  too  not  offered  up  to 
I  God,  but  to  the  devil,  bv  burning  their  bodies,  and 
I  lentencing  their  fouls  to  hell  ;  and  even  at  this  day  the 
I  papifls,  to  perfuade  the  fpeBators  that  thofe  they  con- 
,  demn  to  the  flames  immediately  go  to  hell,  drcfs  them 
t  up   in  a    San-Benito,  or  a    coat   painted  all    over  with 

flames  and  devils,  and  then  take  their  leave  of  each  fuf- 
fercr,  with  this  charitable  cxpreflion :  Jain  animam 
tuam  tradimus  Diabolo. 

B.  I  mufl  own,  this  bigotry,  which  has  had  fuch  ter- 
rible effeQs  among  Chriflians,  was  little  felt,  or  known 
in  the  pagan  world. 

A.  Is  not  this  curfed  bigotry  owing  to  the  moff  un- 
worthy notions  bigots  have  entertained  of  the  divine 
pcrfeftions  ;  imagining  they  do  fervice  to  the  creator,  by 
hurting  and  deflroying  his  creatures  ?  The  fiery  zeal  of 
fuch  wretches  is  capable  of  any  mifchicf:  mofl  other 
men,  though  ever  fo  wicked,  have  fbme  remains  of  pity 

jand  humanity,  fome  checks  of  confciencc,  and  thougli 
ever  lo  much  provoked,  time  will  affuagc  their  anger; 
f)ut  the  bigot  feels  not  the  leaft  remorfe,  nor  can  time 
abate  his  fury  ;  and  he  is  fo  far  from  having  any  pity, 
that  he  glories  in  the  cruclefl  actions,  and  thinks  the 
more  hellifh  facls  he  commits  the  more  he  merits  heav- 

icn  ;  and  very  often  gets  the  reputation  of  a  faint,  forag- 
ing the  part  of  a  devil.     So  that  his  notions  of  God  and, 


1  '^ —  X  ' 


8S  CHRIST1ANIT?A$ 

religion,  ferve  only  to  make  him  infinitely  a  worfe  rnahV 
than  if  he  had  been  without  any  belief  ;  for  then  he 
could  have  no  motives  from  the  next  world  for  doing 
milchief ;  nor  would  his  difbelief  ftrip  him  of  his  hu- 
manity, or  hinder  hrm,  if  he  judged  rightly  of  his  own 
interelt,  from  afcling  fo  by  his  fellow-creatures,  as,  tak- 
ing in  the  whole  of  his  life,  was  beft  for  him  to  do. 

B.  You  reprefent  bigotry  more  odious  than  it  is,  in 
making  it  worfe  than  athcifm  itfelf. 

A.  As  bigotry  is  the  word  fort  of  fuperftrtion,  fo  you 
know  the  philofophers  in  general  fuppofe  fuperfliiion  to 
be  worfe  than  atheifm  itfelf.  Plutarch  in  particular, 
makes  it  his  bufinefs  in  his  traft  of  deifidemony,  or  fu- 
perftition,  to  prove  that  athcifm,  though  an  opinion 
falfe,  and  even  ftupid,  yet  it  is  far  lefs  hurtful  to  men 
than  fuperftition,  and  refleBs  lefs  diflionor  on  the  deity 
itO.lf ;  for  he  interprets  deifidemony  to  be  the  continu- 
al dread  of  a  deity  no  lefs  mifchievous  than  powerful ; 
■which  is  the  moft  odious  chara6er  that  can  belong  to  any 
intelleclual  being,  and  has  given  birth  to  thofe  fhocking 
notions  and  difmal  rites  in  divine  worfhip,  that  have  ci- 
ther run  men  into  atheifm,  and  expofed  religion  itfelf 
to  ridicule  and  contempt  ;  or  made  mankind  the  dupe 
of  defigning  knaves,  and  taught  fierce  bigots  to  exercife 
and  then  fanQify  the  moft  inhuman  barbarities. 

"  The  aiheift,"  fays  he,  "  knows  no  God  at  all  ;  the 
fuperftitious  none  but  what  is  monOrous  and  terrible  ; 
miftaking  for  dreadful,  what  is  moil  kind  and  beneficent ; 
for  tyrannical,  what  is  truly  paternal  ;  for  mifchievoufly 
inclmcd,  what  is  full  of  providential  care;  na) ,  for  a 
being  brutally  favage  and  fierce,  what  is  mere  goodnefs 
itielf.     Shall  then  the  atheift  be  accounted  impious,  and 
not  this  fuperditious  perlon  much  more    fo  ?  I,  for  myJ 
part,  had  rather  men  fhould  fay  there  is  no  fuch  perfoi 
as    Plutarch,  than  that  he  is   a    man  inconftant,  fickle^ 
prone  to  anger,  readv  to  revenge  himfelf  upon  the  fight- 
eft  occafion,  and   full   of  indignation  for  mere  trifles, 
&c.  and  yet  this  is  no  more  than  what  the  fupcrftitious 
think  of  the  deity  ;  whom   of  confequence  they  muft  as 


OLD    AS    THE   CREATION.  8g 

veil  hate  as  fear  ;  they  worfhip,  indeed,  and  adore  him; 
and  f<>  do  men  even  thofe  very  tyrants  ihey  -.vould  be 
i^Iad  ofan  opporiiiniiv  to  del'roy.  The  atheilt  cornri- 
butcs  not  in  the  halt  to  fupcrltition  ;  but  rupcrfiiticjti 
havinj;  given  out  lb  hideous  an  idea  of  the  deity,  Tome 
have  been  frighted  into  the  uuer  difbeLef  of  any  fucli 
being  ;  becaulc  they  tliink  it  much  better,  nay,  more 
reafonable,  that  there  (hould  be  no  deity,  than  one 
whom  thev  fee  more  realon  to  hate,  and  abominate,  than 
to  love,  honor,  and  reverence.  Thus  inconfiderate 
men,  (hocked  at  the  deformity  of  fuperftition,  run  di- 
rectly into  its  oppofite  extreme,  atheifm,  heedlefily 
Ikipping  over  true  pieiy,  that  is,  the  golden  mean  be- 
tween both."  So  much  for  thi^  philofopher  of  the  Gen- 
tiles, I  (hall  now  (jiiote  a  noble  chriftian  philofopher  ; 
who  fays,  "  Atheifm  leaves  a  man  to  fenfe,  to  philof  )- 
phy,  to  -natural  pity,  to  laws,  to  reputation  ;  all  which 
may  be  guides  to  an  outward  moral  virtue,  though  reli- 
gion were  not  :  but  fuperllilion  dilmounts  all  thele,  and 
erecleth  an  abfolute  monarchy  in  the  minds  of  men. 
Tiierefore  atheifm  did  never  perturb  (fates;  for  it  makes 
men  weary  of  themfeKes,  as  looking  no  further  : 
And  we  (ee  the  times  inclining  to  athufm  (as  the  time 
of  \uguiU)s  Caefar)  were  civil  times.  But  fuperflition 
hath  been  the  confulion  of  many  dates,  and  bringeih  in 
a  new  primum  mobile,  that  raviiheth  all  the  fpheres  of 
govcrnrncnt." 

I  grant  that  next  to  a  real  bigot,  an  atheift  in  mafquer- 
ade  tnay  do  moft  milchief ;  but  then  it  ii  by  hidmg  the 
atheifl,  and  perfonating  the  bigof  ;  and  under  color  of 
-promoting  religion,  advancing  pried-craft.  And  there 
rue  no  fmall  number  of  thefe  atheills,  if  what  the  famous 
Scaligcr  fays  is  true  ;  Qiiicumquc^  Jtfuucc  vtl  Ecclifi- 
ki/lici  Romcc  in  honoj  ibus  viviinl,  athei  jiint.  And  men 
jmult  have  a  great  deal  of  charity  to  think  better  of  any 
Iptotiltant,  whole  pretended  zeal  carries  him,  contrary 
jto  the  principles  of  his  religion,  inu>  perlecuting  mea- 
sures. 

Had  the  heathen  ^iftiuguiflicd  thcml"^lvQsby  creeds, 

r 


go  CHRISTIANITY   AS 

made  out  of  fpite  to  one- another,  and  mutually  perfe- 
cuted  each  other  about  the  worfhip  of  their  Gods,  they 
would  foon  have  made  the  number  of  their  votaries  as 
few  as  the  Gods  they  worfliipped  ;  but  we  do  net  find 
(except  in  Eg\  pt,  that  moiher-land  of  fuperftition)  they 
ever  quarrelled  about  their  Gods,  tho'  their  Gods  fome- 
tiines  quarrelled,  and  fought  about  their  votaries  :  no, 
it  was  a  maxim  with  them,  Deorum  injuries^  Diis  curce. 

By  the  univerfal  liWty  that  was  allowed  amongft  the 
ancient's  "Matters"  (as  a  noble  audior  obfervesj  "  were 
fo  ballanced  that  reafon  had  fair  play  ;  learning  and  fci- 
ence  flourilhed  ;  wonderful  was  the  harmony  and  tem- 
per which  arofe  from  thcfe  contrarieties.  Thus  fuper- 
ftition and  enthufiafm  were  mildly  treated;  and  being  let 
alone,  they  never  raged  to  that  degree  as  to  occafioii 
bio  )d(hed,  wars,  perfecutions,  and   devafl;  rions ;    but 

a  new  fort  of  policy, has  made  us   leap  the  bounds 

of  natural  humanity,  and  out  of  a  fupernatural  charity, 
has  taught  us  the  way  of  plaguing  one  another  mod  de- 
voutly. It  has  ra-fed  an  antipathy,  that  no  temporal  in- 
terefl  could  ever  do,  and  entailed  on  us  a  mutual  hatred 
to  all  eternity.  And  favage  zeal,  with  meek  and  pious 
femblancc,  woj^ks  dreadful  maffacre  ;  and  for  heaven's 
fake  (horrid  pretence  !)  makes  defolate  the  earth." 

And  as  this  noble  author  obferves  "the  Zeus  Zeni- 
OS  (or  the  Jupiter  of  flrangers)  was  among  the  ancientSaj 
one  of  the  lolemn  charafters  of  divinity, the  peculiar  at-^ 
tribute  of  the  fupreme  deity;  benign   to  mankind,  am 
recommending  univerfal  love,  mutual  kindnefs,  and  be 
Tiignity  between  the  remoteft,  and  moft  unlike  of  humai 
rare.     Such  v;as  the  ancient  heathen  clurity,  and  pioi 
duty  towards  the  whole  of  mankind;  both  thofe  of  dil 
ferent  nations  and  different  worfhip." 

But,  good  God!   how  different  a  chara8er  do  bigot 
give  us  of  the  deity,  making  him  an  unjuft,   cruel,  and 
inconfiftent  being  ;  requiring  all  men  to  judge  for  thei 
felves,  and  acl  according  to  their  confciences  ;  and  yc 
authorifing  feme  among  them  to  judge  for  others,  ar 
to  punifh  tiiem  for  nota6).ing  acording  to  the  confcienceJ 


OLD  AS   TIIL    CRLATlON. 


9* 


'f  thofc  judges,  though  ever  fo  much  agairifl  their  own. 
Thcfc  bigots  though;  they  were  authoriljd  to  pu'>ifh 
all  thofe  that  difler  from  them  in  their  religious  woiflim, 
.  >^  the  enemies  <jf  God  ;  but  had  they  confidercd,   that 
God  alone  could  difcern  the   hearts  of  men,  and  alone 
difcover   whether  any,  by  confciencioufly  offeiing  him 
a  wrong  worfhip,  could  become  hi.s  enemies  ;  and  that 
jinfinite  wildom  bell  knew  how  to  proportion  the  punifh- 
|ment  to  the  fault,  as  well  as  infinite  power  how  to  inflift 
it;  they  would  furely   have  left  it  to  God   to  judge  for 
ihimfcif,  in  a  caufe  Vvhith  immediately  related  to   him- 
jff'lf;  and    where    they   were    not    fo    much    as   parlies 
concern  d,  and  as  likely   to  be   miUaken  as  thofe   they 
would    pur'^.     Can    one,  without   horror,  think    of 
.men's    brea   i,(.>  through  ;^ll  the  rules   of  doing  as  tluy 
Ijwould  be  done  iinto,  in  order  to   fet   themfelves  up  for 
Iftandards  of  truth  tor  God  as  well  ns  mnn  ?  do  not  thofc 
limpiou,^  vsretrhes  fuppoi'e,  that  God  is  not  able  to  judge 
forhimrd.'  ft.  not  able  to  execute  his  own  iudg- 

ment  ?      '  '..r,..    j,^^   has  recou  fe,   forfooih, 

to  their  •  i'Ower;  and  ihey  are  to  re- 

venge hts  r;j.'M.-,  mmk  ijiu  his  enemies,  and  rcflorc  his 
jloft  hiP-  '  'ouj;!!  v.;th  the  dcllrudion  of  the  better 
part  o'  :'i  '<!    but, 

'   >  !c  ;)!opagalors  of  thefe  blafphemous  notions 

jc  '.  V  do  not  throw   this  load  of  fcandal  on  the 

law  oi  ,  e,  or  fo  much  as  pretend  from  thence  to  au- 
ihorile  thcircxecrable  principles;  but  endeavor  to  fup- 
port  them  bv  traditional  religion,  efpecially  by  mifin- 
terprcted  texts  from  the  old  tellutrient;  and  thereby  make 
f'.OL  only  natural  and  revealed  religion,  but  the  old  and 
new  teflament  (the  latter  of  which  requires  doing  good 
both  to  Jews  and  Geniilesj  contradift  each  other.  But 
to  return  : 

If  what  the  light  of  nature  teaches  us  concerning  the 
divine  perfc6hons,  wiien  duly  attended  to,  is  not  only 
lufhcient  to  hinder  us  fro  n  falling  into  fupcrOition  of 
any  kind  whatever;  but  as  I  have  already  fhewn,  de- 
mondratcs   what   God,  from   his  infinite    wifdom  and 


92  CHRISTIANITY   AS 

goodnefs,  can  or  cannot  command  ;  how  is  it  poffible 
that  the  law  of  nature  and  gr.\ce  can  diff.r  ?  How  can  it 
te  conceived,that  the  laws  of  God, whether  internally  or 
externally  revealed,  are  not  at  all  times  the  fame,  when 
the  amhor  of  them  is,  and  has  been,  immutably  the  fame 
for  ever  ? 


CHAP.     IX. 

Human  kappinefs  being  the  ultimate  deji.gn  and  end  of  all 

■    traditicnal   as  well  as  original  revelation^  they  mvjl 

loth  prefcribe  the  fame  means ;  fince  theft  merns^  which 

at  one  time  promote  human  happincfs^  equally  prcmctc 

it  at  all  ti7ncs. 

B.  OHOULD  I  grant  you,  that  natural  and  revealed 
O  rcligon,  as  they  ha^  e  the  iame  author,  mull  have 
the  fame  ends;  and  that  the  ultimate  end  of  all  God's 
laws,  and  confequently  of  all  religion,  is  human  happi- 
nefs ;  yet  there  are  fevcral  things  to  be  corfidered  as  iub- 
ordinate  ends  :  and  here  may  not  original  and  iiadiiicnal 
religion  differ  ?  fince  it  i^  allowed  by  all,  that  how  im- 
mutable foever  thefe  fubordinate  ends  are,  yet  the 
means  to  promote  thefe  ends  are  various  and  mutable. 

A.  Your  allowitigihefe  means  to  be  various  and  muia- 
"ble,  fuppofes  no  uch  means  foprefcribed  in  the  gofpel; 
but  that,  agreeably  lo  the  law  of  nature,  they  are  to  be 
Taried  as  be  ft  fuits  that  end  for  vhich  they  were  ordain- 
ed. To  imagine  the  contrary  is  to  make  things,  depend- 
ent oncircumftances.  irdepcr.denf;  things  that  arc  proper 
only  under  fome  circumftancCvS,  nccclfary  under  all  cir- 
cumfiances  ;  nay,  to  make  ends  mutable,  and  means 
immutable ;  and  that  thefe  are  to  continue  the  fame, 
though  by  change  (^fcircumlianccs  they  become  prejudi- 
cial ;  nay,  deftri;ftivc  to  the  end  for  which  alone  tley 
were  ordained.     The  more  ncceffary  any  end  is,  there 


OLO    as    the    CREATION',  93 

i^tlie  the  more  rcafon  for  people  to  be  left  at  lIHcrtv  <o 
CMiifidcT,  in  the  vail  \  aricly  of  circumllanrcs,  aiul  hoe 
too  perpetually  chani^ing.  v\hat  means  may  'c  mofl  pro- 
per fi^r  obtaining  that  eiul  J  fince  thcfe  havij\g  no  wonh 
in  themfeives,  can  only,  be  valued  according  as  they 
more  or  lefs  conduce  to  the  purpofc  they  were  lutendvd 
for;  and  whfre  God  does  not  intcrpofe,  it  is  incumbent 
on  human  difcretion,  chiefly  ordained  for  ihis  end, 
to  make  fuch  alterations  as  the  reafon  of  tilings  re- 
quires. 

Did  not  God  always  employ  the  mofl  fit  and  mod 
fuitable  means,  he  would  ad  contrary  to  the  rules 
prefcribcd  him  by  his  own  unerring  reafon  ;  and  lo  he 
"ivould,  did  he  not  leave  men  at:  liberty  to  uie  fuch 
means,  as  their  rcafon,  given  for  that  purpofe,  toid 
them  was  fittefl  to  be  done,  in  all  thole  circum (lancers 
in  which  he  had  placed  them  ;  becaufe  that  would  be 
requiring  of  them  a  conduct  contrary  to  his  own  ;  and 
confequently,  a  condu6t  highly  irrational  :  Atii  ihere- 
^  >re  to  alter  one's  conduct,  as  ciicumllancv^s  alter,  is 
oi  only  an  a6t  of  the  gieaieO  pr\idcnce  andjudgmjnC, 
t'ut  is  confident  with  the  greatvili  lleadinefs. 

As  far  as  divine  wildom  excels  hum  m:  fo  far  the 
divine  laws  mufl  excel  human  laws  in  clearncls  and 
peripicui'y;  as  well  as  other  perfe£l ions.  Wiiatevei 
is  confused  and  perplexed,  cim  never  come  fro.n  the 
clear  foun'ain  otaii  knowledge,  nor  that  whicii  is  ob- 
fcure,  from  the  faiher  of  inexhaufl;ab!e  light  ;  and  as 
far  as  you  iuppolc  God's  la,ws  are  not  plain  to  any 
p  >rt  of  mankind,  fo  far  you  derogate  frOiU  the  p  Mti"j. 
tions  of  tliofe  laws,  and  the  wifdom.  and  the  gooduefs 
of  the  divine  legiflator  ;  who.  fince  he  'as  ih?.  framing 
of  the  underllandin:!,  of  thoie  to  whom  h.^  diet  res  his 
laws,  cannot  but  ad -.pt  one  to  the  other,  W  i:  how 
can  we  lay.  that  infinite  wifdom  fpe  iks  p'<nn:y  to 
inankmd  thvough  all  j.  enerations,  exa  p'  we  a'.'oA'  that: 
Ins  connnands  exttnd  not  l)evond  mora!  ihm  ^  ;  and 
that  in  all  matters  of  amu'able  nmi'e.  whfhh  r  ;i  only 
beconfidered  as  means,  he  obliges  uu^m  to  a  a  ;r:cord- 


9^j.  CRHISTIANITY    AS 

ingas  they  judge  mofl  prober  for  bringing  about  thofe 
ends. 

Upon  any  other  hypothefis,  hitman  laws  have  vaflly 
the  advantage  of  the  divine  ;  as  being  publifhed  in  the 
language  the    fubje(5ls   underfland,  in   a  plain  fimple 
Ilile,  without  any  allegorical,   metaphorical,   hyperbo- 
lical, or  other  forced  way   of  expreffion  ;   and   if  time 
difcovers  any  inconvenience,  or  any  unforefeen    diffi- 
culties want  to  be  cleared  up,  the  legiflature  is  ready  at 
hand  ;  or  if  in  the  mean  time,  any  doubts  about  infer- 
preting  the    laws  ariie,  there  are  [landing  judges  (ac- 
count jble  to  the  legiflature)   in  whofe  determinations 
people  are  to  acquiefce.     But  mankind  are  not  to  ex~ 
pe>5l,   that  the  divine  legiflator  will,  from  time  to  time 
make  any  change  in  his  laws,  and  coinmunicare  them 
to  all  nations  in  the  languages    they  underiland  ;   nor 
can  there  beany  judges  with  a  power  to  oblige  people 
by  their  determinations  ;   becaufe  fuch  a  power  being 
without  any  appeal,  is  the  Hime  as  a  power  to  make  di- 
vine laws;  and  confequently  the  only  tribunal  God  has 
erected  hereon  earth,  diftinft  from  that  he   has  medi- 
ately appointed  by    men  for    their  mutual  defence,   is 
eveiy  man's  own  confcience  ;   which   as    it  cannot  but 
tell  him.  that  God  is  the  author  of  all  things,  fo  it  mufl 
inform  him,   chat  whatever  he  finds  himfelf  obliged  to^  | 
do  hy  the  circumriances  he  is  in,   he  is  obliged  by  God- 
himfelf,   who    has  difpofed   things  in  that    order,  andi.,jj 
placed  him  in    thofe  circumftances,      li  is  for  want   of 
obferving  this  rule,  that  the  divine  writings  are  render-' 
ed  io    obfcure  ;   and    the    infinity    of  iermons,   notes, 
comments   and    paraphrafes,  which    pretend    to  Ipeak  i 
plainer  than  God  himfelf,  have  increafed  this  obfcurity. ,  ;^ 
If  whatever  tends  to    the  honor  of  God,   and   good  of 
man,  is  evident  from  the  light  of  nature,  whence  coracs^^j 
all  this  uncertainty,  perplexity,  doubts  and  difficulties  ? 
Is  it   not  chiefly  owing  to  the  denying  people  that  li- 
berty,  which  God,  out  of  his    infinite    goodnefs,   has 
allowed    them  by^the  law  of   nature  ;   and   hindering 
them  from  judging  for  themfelves,   of  the  means  whicl 


OLO    AS  THE   CREATION. 


n  tend  to  promote  this  end  ;  and  impofing  on  them 
the  terrors  of  temporal  and  eternal  punifhmcnt,  luch 
uccdlei's  {peculations  and  ufclels  oblervances,  as  cannot 
beconlidcred  eitlier  as  means  or  ends  ? 

B.  You  know  that  divines,  though  ilicy  cannot  do- 
j,iv  what  you  fay  to  be  true  in  general  ;  yet  they  th-  '- 
there  is  an  exception  as  to  church-matters,  and  that 
h'jre  Mien  are  not  permitted  to  ufe  (iich  n  cans  r.s  they 
thcmlelves  think  bed  ;  but  fuch  only  as  thofe,  who  kt 
up  to  be  their  ipiritual  governors,  fhall  appoint. 

A.  Nothing  can  be  more  abfurd,  than  to  fuppofe 
God  hath  taktn  (his  power  from  the  people,  who  have 
an  intered  to  prclerve  religion  in  its  purity,  every  de- 
viation from  it  bting  to  their  prejudice,  and  placed  it 
uncontroulably  in  the  hands  of  men,  who,  having  an 
interefl  in  corrupting  it,  do,  generally  fpcaking,  fo 
manage  matters,  as  if  religion  was  the  means,  and  their 
power  the  end  for  which  it  was  indituted.  We  do  not 
find,  that  the  Mahometan  clergy  caufe  any  confufion 
or  diforder  among  the  Mulfelmen ;  and  the  pagan 
priefts  are  fcarce  taken  notii  e  of  in  ftory,  fo  little  mif- 
chief  did  they  do  ;  while  ail  church  hiftory  is  full  of 
the  vilcd  and  mod  pernicious  things  perpetrated  by 
chridian  prieds.  Thfe  chridian  morals,  you  mud  own, 
are  too  pure  and  plain  to  caufe  this  difference  ;  what 
then  can  it  be  imputed  to,  but  that  independent  pow- 
er ^vhich  thofe  prieds  ufurped;  which,  though  they 
claimed  it  as  derived  from  heaven  for  promoting 
godly  difcipline,  has  occafioned  general  diforder  and 
confufion?  endlefs  have  been  the  quarrels  ambitious 
prieds  have  had  with  princes  upon  the  account  of  this 
power,  to  the  dopping  of  ju dice,  and  fubverfion  of 
almod  all  civil  policy  ;  nor  have  the  ecclefiadics  been 
Icfs  embroiled  among  thcmfelves,  each  let  flriving  to 
engrofs  a  power  which  can  belong  to  no  mortal,  And 
the  bifnops,  when  they  had  no  others  to  conted  with, 
have  ever  contended  among  themfclvcs  about  faperio- 
rity,  the  right  of  their  fees,  and  the  limits  of  their*  ju- 
rifdidion  ;  and   when   their   choice  depended   on  the 


^6  ]CHHISTI  ANITY    AS 

people,  fhey  fVequenily,  eTpeciAlly  in  their  contention* 
about  the  greater  Ices,  lun  filings  on  to  blood  and 
flau-h:er;  and  1  appeal  to  their  own  hiPiori ms,  whe- 
ther theecc'efiaftics  ever  icrupJed  any  method  to  obtain 
this  power  :  and  whenever  they  got  it  whether  an 
infiipportab'e  tyranny  over  body  and  mind,  with  the 
utter  ruin  ot  reli.^ion,  was  not  the  conlequence  ?  and 
whether  it  had  not.  where  exeiciled  to  the  height,  more 
fata!  elTetts  than  all  the  iuperftition  of  the  Gentiles  ? 
look  the  world  round,  you  fliall  every  where  find  men 
more  or  Icis  vn'fer  ;b'  i,  as  they  have  been  more  or 
lefs  debarred  the  ri,:^hts  of  adin.i^  according  to  the  befi; 
of  their  under nandin>'  in  matters  relatin?^  to  religion. 

VV.iile  every  church,  or  congre';^ation  of  chriftianK, 
as  in  the  apoRolical  days,  chofe  and  maintained  their 
own  rninillers.  and  ordered  among  tbemfelves  what 
required  a  fpecial  determination,  no  inconvenience j 
happened  ;  but  as  foon  as  this  limple  and  natural  me- 
thod \vas  broke,  and  the  clergy  were  formed  into  a 
clofefy-united  bod^',  with  that  fubordination  and  de- 
pendance  they  had  to  one  another,  the  chrillian  world 
was  enilaved,  and  reLgton  forced  to  give  way:  to  def- 
trutHve  fuperftition. 

Which  could  never  have  happened  ;  if  the  Chrif- 
tians  had  obferved  thefe  general  rules,  obligatory  by 
the  light  of  nature,  as  well  as  the  gotpel  ;  and  which 
are  alike  given  to  every  chriflian,  and  oblige  one  as 
well  as  another  ;  fuch  as  '•  doing  all  things  for  the  ho- 
nor of  God,  for  edification,  for  order,  for  decency  ; 
for  fleeing  fa^fe  teachers,  feducers,  deceivers  ;  for  'd,- 
voidmg  tcandal,  and  ofFending  weak  brethren,  &.C." 
And  here  fmce  every  one  mall  judg^  for  himlelf,  and 
cannot  make  over  this  right  to  any  other,  mud  not  all 
church-ma; ters  be  be  ^anaged  by    common  content  ? 

In  a  woid,  if  we  confider  the  infinite  variety  of  cir- 
lamftances,  the  different  manners  and  cufloms  that 
j  '^evail  in  difre»-ent  p'aces;  the  prejudices  of  the  weak, 
ig.iorant.  and  (uperili'ious  ;  and  the  defigns  of  ambi- 
tious  men ;  there  is  nothing  of  a  mutable  nature,  if 


OLD    AS   THE   CREATION.  9^ 

onceefteemed  immutably  fixed  by  God.  but  muft  fom6- 
lim'^s  become  prejudicial  lo  the  end  ii  was  to  promote ; 
ef'pccially  in  a  religion  dcfigned  ro  extend  over  the 
v'holc  world,  as  well  as  to  laft  to  the  end  oi  it.  There 
are  but  two  ways  oFavoiding  this  inconvenience  ;  cither 
to  fuppore  die  founds  of  this  relinion  will  from  lime  to 
time,  himfclf  ordain  fuch  alterations  in  thing.^  ofa  muta- 
bic  nature,  as  thofe  circumftauces,  which  are  dilT  rent 
in  did'erent  p'aces,  do  require  ;  or  elfe,  he  has  left  the 
parties  concerned,  to  afl  in  all  places  according  to  dif- 
crciion  in  fuch  mutable  matters. 

B.  You  labor  this  point  ;  but  there  are  few  of  youi 
fentimcnt. 

A.  If  you  mean  ecclefiaftics,  perhaps,  you  are  in  the 
right ;  though  I  am  fure  ,  I  havie  the  church  of  England 
on  my  fide,  if  judicious  Hooker  may  be  allowed  to  un- 
derfland  its  confliiution,  as  well  as  the  nature  of  the  ec- 
clefiaftical  polity.  He,  in  the  tenth  (eflion  of  his  third 
book,  maintains  this  propofition,  that  "neither  Gorl  be- 
ing the  author  of  laws,  nor  his  committing  them  to 
{fcripture,  nor  the  continuance  of  the  end  for  which  they 
were  inftituted,  is  reafon  fuHicient  to  prove  they  are  un- 
changable:"  Where  he  admiarbly  well  dillinguil"hes  be- 
tween things  ill  their  own  nature  immut  ible,  and  ma't  is 
of  outward  order  and  polity,  which  1^  fuppofe .  daily 
changeable  ;  and  fays,  "  the  nature  of  every  huv  mull  be 
judged  by  ihc  end  for  which  it  was  made  ;  and  by  the  apt- 
ncfs  of  the  thing  therein  prefcribed  to  the  fame  end. — 
When  a  thing  does  ceafe  to  be  available  to  the  end  which 
gave  it  being,  the  continuance  of  it  mud  appear  luperllu- 
us. — That  which  the  ncccffity  of  fome  fpecial  truth  d;)'h 
ciuife  to  be  enjoined,  binds  no  longer  than  that  time:  but 
ufoes  afterwards  become  free.  Law,  though  both  ordain- 
d  of  God  himfelf,  and  the  ends  for  which  they  were  or- 
dained continuing,  may  notwithflanding  ceafe,  if  by  al- 
cration  of  time,  or  perfons,  they  aic  found  inlufficient 
o  attain  to  that  end.  In  which  refpett  why  may  wc 
lot  prefumc,  that  God  doih  even  call  for  fuch  a  change 
3r  akcra'ion.  as  the  vcrv  nature  of  the  things  ihemfclves 

M 


g8  cHRisTi an'ity  as 

doth  make  neceffary  ?  God  never  ordained  any  thing^ 
which  could  be  bettered,  yet  many  things  he  hath,  that 
have  been  changed,  and  that  for  the  better  ;  that  which 
ibcceedeiii  as  better  now,  when  change  is  required  had 
been  worfe,  when  that  which  is  now  changed  was  ioftitu- 
ted.  In  this  cafe,  men  do  not  prefume  to  change  the 
ordinance  of  God,  but  yield  thereunto,  requiring  itfeif 
to  be  changed."  And  he  applies  this  reafon  honeftlyin 
faying,  "  the  bed  way  for  us  were  to  hold,  even  as  they 
do,  that  in  the  fcripture  there  muft  needs  be  found  fome 
particular  form  of  church  polity,  which  God  hasinftitu- 
ted,  and  which  for  that  very  caufe  belongeth  to  all  chur- 
ches, to  all  limes ;  but  with  any  fuch  partial  eye  to  re- 
fpeCl  ourfclves,  and  by  cunning  to  make  thofe  things 
feera  the  truert,  which  are  the  fitted  to  ferve  our  purpofe, 
is  a  thing  we  neither  like,  nor  mean  to  follow."  And 
let  mc  add,  that  moft,  if  not  all  our  divines  from  the  re- 
iormation  till  the  time  of  the  Laudean  fatlion,  were  in 
tlie  lame  fsntiments ;  and  from  the  mutability  of  fuch 
things  as  are  means  to  an  end,  proved,  there  could  be 
no  Darticular  fornrj  of  church-polity  eftablifhed  by  divine 
authority  :  and  they  argued  from  the  example  of  good 
king  Hezekiah,  who,  without  regard  to  the  falutiferou« 
virtue  the  brazen  ferpent  ohce  had,  broke  it  to  pieces 
when  perverted  to  fuperditious  ufe.     And, 

All,  who  believe  means  in  their  own  nature  are  mu{ 
table,  mud,  IF  confident  with  themfelves,  agree  with  Mrl 
Hooker  :  This  is  fo  very  apparent,  that  nothing  but  ii 
tered  can  make  any  one  talk'  otherwife  ;  therefore, 
fhall  only  quote  the  late  Dean  of  Canterbury,  who  in 
fermon  preached  before  the  univerfity  of  Cambridge 
and  publidied  at  their  requed,  fays,  "  that  the  verj 
temper,  and  compofition  of  the  fcripture  is  fuch,  as  ne 
ceffarily  refers  us  to  fome  other  rule  ;  for  this  is  a  fyder 
of  mixed  and  very  different  duties,  lome  of  eternal  and 
univerfal  obligation  ;  others  occafional  and  particular, 
limitted  to  times  and  circumdances  ;  and  when  ihefe 
occafions  and  circumdances  ceafed,  the  matter  of  the 
command  was  lod ;  and  the  whole  rcafon  and  fcr^if^  oFit 


OLD    AS    THE    GREAT  1()>J.  gg 

'funk  of  courfe  :  Now  tliofc  things  l)eing  ofieiuimes  de- 
livered promifcuoufly.  and  in  general  terms,  nv^n  nui'r  of 
neceffity  have  recourfeto  fome  other  rule,  lodidinguifh 
and  guide  them  in  making  the  jiill  difference  bciween 
the  one,  and  the  other  fort." 

And  what  other  rule  is  there,  by  which  we  can  diftin- 
^aiHi  rightly  in  this  important  matter,  but  what  aril'es 
from  the  things  themfclves  ;  thofe  wliich  have  an  innate 
worth  and  goodncfs,  are  of  an  eternal  and  univcrfal  ob- 
ligation ;  others,  which  have  no  fuch  worth,-  can  be 
confidered  only  as  means  occafionally  accommodated 
to  particuia.  times,  places,  perlbns  and  circumltances  ; 
which,  of  courfe,  mult  ceafe  to  oblige,  when  they  ceaie 
to  conduce  to  tlie  end  for  which  they  were  appointed  ; 
or  others  become  more  cmducivc  :  and  this  will  more 
fully  anoear,  iF  we  cotlfider,  as  the  above-mentioned  au- 
thor obicrves,  that  "  the  circamrtanccs  of  human  life  are 
infinic,  and  depend  on  a  multitude  of  a(-lions  not  to  be 
forefecn  ;  and  conlequently  not  to  be  provided  againih 
Heiicc  laws  mult  run  in  general  terms,  and  fomcti.nes 
the  intent  of  the  law  is  belt  fulHIled  by  running  contra- 
ry 'o  :he  letter  ;  and  therefore,  reafon  and  honelty  mufl 
guide  us  to  the  fitnefs  of  the  thing,  and  a  great  fcope 
limit  be  left  to  equity  and  difcretion."  And  furely,  we 
mult  not  fuppofe  that  reafon,  honefty,  equity  and  difcre- 
tion will  teach  us  one  thing,  and  the  traditional  law  ano- 
ther ;  eipecially  confidcring  that  in  all  God's  laws,  it  is 
the  reafon  of  the  law  that  makes  it  law. 

B.  By  the  reafoning  of  fuch  divines,  I  cannot  per- 
ceive the  uie  of  any  occafiotial  comniands,  fince  they 
fuppofe  ihefc  cannot  oblige  people  longer  than  they 
judge  it  fit  to  obferve  them ;  oiherwife  there  could  be  no 
difference  between  occafiojial  and  eternal  precepts ;  and 
what  they  judge  fit.and  proper  to  be  done,  they  are  o- 
bliged  todo  without  any  occafional  commands  ;  fo  that 
according  to  them,  whether  there  are,  or  are  not  any  oc- 
cafional  commands,  humxn  difcretion  is  left  at  liberty 
to  judge  what  is  fit,  or  not  fit  to  be  obferved  ;  which,  I 
think,  is  fuppofingtUl  fuch  commanik  necdlefs :  yet  the 


100  CHRISTIANITY   AS 

authors  you  quote  fuppofe,  contrary  to  your  hypothefis, 
there  have  been  fuch  commands ;  particularly  in  relati- 
on to  the  Jewifh  ftate. 

A.  The  Jews,  taking  the  ftory  to  be  literally  true, 
being  upon  iheir  coming  otlt  of  Egypt  a  free  people,  had 
a  right  by  the  law  of  nature  to  choofe  what  government 
and  governor  they  pleafed  ;  and  God  would  not  aO:  fo 
inconfiflent  a  part,  as  to  deprive  them  of  any  of  ihefe 
rights  he  had  given  them  by  the  law  of  nature  ;  and 
therefore  did  not  take  upon  him  the  civil  adminliration 
of  their  affairs,  rill  he  had  obtained  their  exprefs  confent; 
fo  that  here  he  a8ed  not  as  governor  of  the  univerfe, 
but  by  a  power  derived  from  the  people  by  virtue  of 
the  Horeb  covenant  ;  and  the  prefumption  is,  that 
where  there  is  no  fuch  contraft,  God  will  not  exercife 
fuch  a  power ;  efp<"cially  confidering  that  though  the 
Jews  reje8ed  God  himfelf  from  reigning  over  them, 
and  were  for  choofing  a  new  king,  yet  he  bids  Samuel 
thrice  in  the  fame  chapter  to  hearken  to  the  voice  of  the 
people;  but  oftliis,  and  all  other  arguments  of  this  na- 
ture, more  fiilly  hereafter. 

£.  The  reafrns  you  have  given  do  not  fully  fatisfy 
me,  but  that  fome  things  may  be  required  by  God  as  go- 
vernor o[  the  univerfe,  which  are  merely  pofitive;  nay, 
tb?t  rights,  and  ceremonies,  figns,  or  fymbols  might  be 
arbi'rarily  enjoined,  and  fo  intermixed  with  matters  of 
n^oraliiy,  as  lo  bind  the  confciences  of  all  ?nen  at  all 
times  ;  and  therefore,  if  you  pleafe,  we  will  review  this 
point. 

A.  AVith  all  my  heart  ;  for  this  alone  is  the  point 
that  muff  decide  the  queftion,  whether  natural  and  re- 
vealed religion  do  really  differ  ?  As  for  natural  religion 
that,  as  you  well  know,  takes  in  all  thofe  duties  which 
flow  from  the  rcafon  and  nature  of  tilings,  and  ihe  rela- 
tions we  ffand  in  ro  God  and  our  fellow  creatures;  and 
conlequently,  was  there  an  inftiiuted  religion  that  differs 
from  that  of  nature,  its  precepts  muff  be  arbitrary,  as  not 
founded  on  the  nature  and  reafon  of  things,  but  depend- 
ing on  mere  will  and  pleafure  ;  otherwifc  it   would  be 


OLD    AS    THE    CREATION.  lOi 

the  lame  ^vith  natural  religion  :  and  though  it  is  difficult- 
to  prove  a  negative,  yet  1  think,  1  can  fully  fliew  you, 
by  adding  other  rcafons  to  ihofe  already  mentioned,  ihat 
God,  the  great  governor  of  ihe  univerfe,  cannot  give 
mankind  any  fuch  precepts ;  and  confcqiicnily,  that  na- 
tural and  revealed  religion  only  differ  in  the  manner  of 
their  being  delivered. 


CHAP.      X. 

^od  does  not  aH  arhiirarily.  or  interpofe  imnccc/J'ai-ih  ; 
but  leaves  thofe  things,  that  can  orily  he  tonfidercd  as 
means  (and  fuch  arc  in  their  own  nature  mutable)  to 
human  difcretion,  to  determine  as  it  thinks  inojt  condu- 
cing to  tkofc  things^  xohich  are  in,  their  own  nature 
obligatory. 

IX  order  tofelle  this  point,  it  is  neceflary  to  fee  how 
far  this  natural  la'.v  extends  ;  it  not  only  commands 
that  evil  doers  (hould  be  puniflied,  but  that  men  accor- 
ding to  the  difierent  circunift;inccs  tliey  arc  under, 
fhould  take  the  mod  proper  methods  for  doing  it,  and 
varv  as  exigencies  may  require  ;  {o  it  not  only  requires 
that  jufticc  fhould  be  done  men  as  to  iheir  claim.'.,  but 
that  the  readicft  and  moll  cdctUial  way  of  doing  it  fliould 
be  taken;  and  the  fame  may  be  faid  of  all  other  inftanccs 
of  this  nature.  If  GoA  inrerpcjies  further,  and  pre- 
Icribes  a  particular  way  of  doing  thefe  things,  from 
which  men  at  no  time,  or  upon  no  account  ought  to  \a- 
ry  ;  he  not  only  iritcrpoics  unnccelTarily.  but  to  the  }Me- 
judicc  of  the  end  for  which  he  thus  interpoles.  y\Md  as 
matters  relating  to  the  worfhip  of  God,  it  is  the  voice 
of  nature  that  God  fhouid  he  pubiiclv  worfliippcd  ;  and 
that  men  (Jiowld  do  this  in  the  mod  convenient  way,  by 
appoiiuin^  amongft  themfclves  time.  pL;cc.  perfon^,  n.id 
ali  oihcr  tilings   Avhich    require   fpecial   determination: 


102  CHRISTIANITY    AS 


and  certainly,  there  is  as  much  reafon  that  things  of  this 
nature  fhould  be  left  to  human  difcretion,  as  any  other 
whatever;  cqnfidering  the  different  conditions  and  cir- 
cumftances  which  chriftians  may  be  under,  and  the  han- 
dle defigning  men  might  otherwife  take,  to  impofe  upon 
\  weak  perfons  what  they  pleaCe,  on  pretence  of  divine 
right. 

This  being  premifed,  the  fole  queftion  is,  Whether 
God,  who,  for  many  ages,  did  not  command,  or  forbid 
any  thing,  but  what  was  moral  and  immoral ;  nor  yet 
does  fo  to  the  greateft  part  of  mankind,  has,  in  fome 
I  places  and  in  fome  cafes,  broke  into  the  rule  of  his  own 
I  conduQ,  and  ifTued  out  certain  commands  which  have 
no  foundation  in  reafon;  by  obliging  men  to  obferve 
fuch  things,  as  v;ould  not  oblige  were  they  not  impofed  ; 
or  if  the  impofition  was  taken  off,  would  immediately  .1 
return  to  their  primitive  indifference  ? 

To  fuppofe,  then,  fuch  commands,  is  it  not  to  fup- 
pofe  God  a6ls  arbitrarily,  and  commands  for  command- 
ing-fake ;  and  that  too  under  the  fevereft  penalties  ?  Can 
fuch  commands  be  the  effe6ls  of  infiniie  wifdom  and 
goodnefs  ?  Or,  if  there  be  no  reafon,  why  a  thing 
Ihould  be  done  at  all ;  or  if  to  be  done,  why  it  fhould 
be  done  rather  this  way  than  that  way;  or  why  men 
fhould  not  vary  means,  as  they  judge  mofl  condufive  to 
the  end,  for  whofe  fake  alone  they  were  defigncd :  Can 
there  be  any  caufc,  why  a  being,  which  never  atts  unne- 
ceffarily,  and  whofe  commands  are  all  the  effefts  of  in- 
finite wifwifdom,  fhould  interpofe  ?  It  is  fo  far  from  be- 
ing ne  ceffary  for  God  to  interpcfe  in  fuch  cafes  as  thcfe, 
that  it  only  ferves  for  a  handle  to  inhuman  impofition  ; 
for  there  is  nothing  fo  indifferent,  but  may,  if  believed 
to  have  divinity  ftamped  upon  it,  be  perverted  by  de- 
figning men  to  ihe  vileff  purpofes;.  and  m  truth,  there 
is  nothing  of  this  nature  introduced  into  religion,  but 
what,  I  am  afraid,  has  been  fome  time  or  other  fo  per- 
verted. 

One  would  think  it  a  thing  wholly  indifferent,  who 
fprinkled  an  infant,  or  from  whole  hands   we  received 


OLDASTHECREATION.  IO3 

the  facramental  bread  and  wine,  as  long  as  the  rules  of 
decency  and  order  were  oblerved ;  yet  has  there  not 
been  a  fet  of  men,  who,  on  a  pretence  of  a  divine  right 
to  do  thofe  things,  have  made  the  Chriftian  world  be- 
lieve, they  have  a  difcretionary  power  to  bellow,  or 
wiih-hold  the  means  of  falvation  ;  and,  by  virtue  of 
this  claim,  have  over-awed  them  into  flavifh  obedience, 
and  a  blind  fubmiffion. 

There  is  no  good  or  hurt  in  drawing  two  lines  crofs 
one  another,  and  yet  what  have  priells  made  the  poor 
people  believe  they  could  do  by  virtue  of  it;  as  curing 
difeafes,  driving  away  devils,  and  doing  an  infinity  of 
other  miracles  ?  And  in  fhort,  they  have  made  it  one  of 
their  chief  engines  of  their  craft,  for  the  better  carrying 
on  of  which,  they  perfuaded  the  people  to  adore  the 
crofs,  miraculoufly  founded  after  it  had  been  buried 
about  three  hundred  years;  and  the  wood  of  it  has  fince 
fo  wonderfully  encrcaled,  as  to  be  able  to  make  innu- 
merable erodes,  whereof  each  bit  contained  the  virtue 
of  the  whole. 

ConfefTion  of  fins  to  honed  and  judicious  perfons 
might  be  of  fervice  by  the  prudent  advice  they  gave 
how  to  avoid  the  like  fins  for  the  future;  but  the  Popifh 
priefts  claiming  a  power  by  divine  right  to  ablblvc  peo- 
ple upon  confeflion,  have  been  let  into  the  fecrets  of  all 
perfons,  and  by  virtue  of  it  have  aoverned  all  things; 
and  have  made  the  fins  of  the  people,  not  to  be  pardon- 
ed but  on  their  terms,  the  harvefl  of  the  priefts. 

Among  the  jews,  the  anointing  with  oil  was  looked  on 
as  very  medicinal,  and  generally  ufed  in  ficknefs;  they 
prayed,  and  anointed  the  fick  in  hopes  of  a  recovery  : 
But  though  the  anointing  in  colder  climate?  is  thought 
of  no  ufe  in  ficknefs,  yet  the  papifts  have  built  a  mod 
fuperflitious  pra8ice  on  it,  which,  for  the  greater  reve- 
rence, they  call  the  lacrament  of  extreme  unBion  ;  aixi 
which  their  priefls  are  not  to  adminifter  as  long  as  there 
is  hopes  of  recovery. 

What  can  be  more  indifferent,  or  harmlefs,  confider- 
cd  in  ihemlelves,  than  the  ceremonies  of  oiling  the  heads 


104  CHRISTIANITY    AS 

of  kings,  and  laying  hands  on  the  heads  of  elders  or 
prcfbyters;  and  yet  vhat  abfurd  pretences  have  not 
priefts,  who  have  the  art  of  turning  the  molt  indifferent 
things  to  a  fuperftitions  ufe,  drawn  from  thence  to  the 
prejudice  of  both  church  and  flate  ? 

It  was  an  ancient  cuftom  arnoijg  the  Hebrews,  when 
they  prayed  for  a  bleihng  on  any  perfon,  to  lay  hands 
on  him :  Thus  Jacob  laid  his  hands  on  the  fons  of  fo- 
feph,  and  Mofes  on  Jcfiiua.  And  among  the  primi- 
tive chridians,  when  any  congregation  cholb  their  min- 
ifter,  they  prayed  that  he  might  duly  execute  thfjt  office, 
to  which  they  had  ordained  him;  and  in  praying,  he  that 
was  the  mouth  of  the  congregation  fthe  whole  aflembly 
not  being  able  conveniently  to  do  it)  laid  his  hands  on 
him.  ; 

This  gave  a  rile  to  the  clergy  to  pretend,  that  their 
layi-wg  on  of  hands  upon  a  man,  was  neceffary  to  quali- 
fy him  for  the  miniftry;  they  by  that  a6i  having  given 
him  the  Holy  Ghoft,  and  an  indelible  character  with 
certain  fpiriiual  powers;  fo  that  the  people  mufl:  either 
be  without  minifters,  or  take  one  they  had  thus  ordain- 
ed, however  unqualified  they  might  think  him. 

It  is  a  thing  indifferent  in  itfelf,  w.heiher  men  meet  to 
pray  in  this,  or  that  place;  but  the  Chriflians  oat  of  a 
fuperfiitious  reverence  to  the  reliques  of  the  martyrs, 
ufually  praying  at  their  tombs,  came  by  degrees,  as 
their  reverence  for  them  increafed,  to  offer  their  pray- 
ers to  them;  which  was  a  great  change  from  their  pray- 
ing for  them  among  the  other  dead,  as  M'as  in  the  firft 
ages  a  general  praftice;  and  which,  fome  of  our  high- 
church  priefls  are  zealous  for  refloring,  and  pre/end  we 
have  belter  proof  for  its  being  a  catholic  doBrine,  than 
for  the  author  of  feveral  books  of  fcripture. 

The  primitive  chriflians  frequently  confuiting  their 
clergy  in  relation  to  marriages,  gave  them  a  handle  to 
fet  up  forjudges  by  divine  light  in  all  matrimonial  cauf- 
es;  and  many  prohibited  degrees  as  well  as  fpiritual  re- 
lations, fuch  as  god-fathers  and  god-mothers,  Sec.  were 
introduced^  to  give  the  clergy  frcquem  opportuniues 


OLD    AS    THE    CREATION'.  1 O5 

to  grant  at  tlicir  own  price,  difpcnfations ;  by  which 
means  the  fucccfTioii  and  inheritance  not  only  of  private 
cftafcs,  but  of  principalities  and  kingdoms,  in  a  great 
meafiire  depended  on  tlicm  :  And  as  an  appendix  lo  this 
fpiritual  nlurpation,  they  hooked  in  the  cognizance  of 
all  carnal  canfes,  incontinence  in  finglc  as  xvell  as  marri- 
ed perfons.  Thus  you  lee,  how  cafily  mankind  m  ' 
be  abufcd,  where  it  is  believed,  that  religion  cai  ;■: 
quire  any  thing  inconfiflent  with  the  rights  ?nd  liberues 
Gcd  has  allowed  ihcm  by  the  law  of  nature;  and  how 
dangerous  it  is  to  truft  any  thing  with  men,  who  pretenfi 
a  divine  right  to  whatever  ihey  can  lay  hands  on.  To 
give  an  inflance  how  feverely  this  divine  right  was  ex- 
erted by  the  pope,  as  head  of  the  church:  ••  Robert, 
king  of  France,  having  married  a  lady  of  the  houfc  of 
Burgundy,  a  march  very  advantageous  to  the  (late,  and 
though  he  had  the  content  of  his  bifhops,  yet  he,  and 
the  whole  kingdom  were  excommunicated  by  the  pope, . 
hecaufe  his  lady  was  in  the  fourth  degree  of  confangui- 
nii)-,  and  the  king  had  bccn-god-father  to  the  child  by  a 
former  hufband;  which  fo  diOreficd  the  the  poor  king, 
that  all  his  fervants,  except  three  or  four,  dercned  hiin; 
and  no  one  would  touch  the  vi8uals  which  came  (rou) 
his  tabic,  which  were,  therefore,  thrown  to  the  dogs." 

I  fhall  nive  one  inftancc  more:  Men  arc  oblic'fd  to 
avoid  as  much  as  conveniently  they  can  the  infectious 
converfation  of  im.moral  perfons ;  and  it  was,  no  doubt, 
at  firft  a  dutv  in  a  fpecial  manner,  for  Chridians,  cojn- 
pafTed  round  with  Pagans,  to  obferve  this  rule  in  rela- 
tion to  their  own  body,  and  agree  to  fhun  any  fuch  pcr- 
ion  as  one  who  had  his  father's  wife;  and  though  this  is 
no  mrtrc  than  what  is  dailv  done  in  private  focietics,  and 
was  cafilv  praclifcd  among^l  Chridians  when  they  were 
'^'!t  few;  yet  becaufe  the  miniOcr  might  collcft  the 
);es,  and  declare  the  opinion  of  theaflembly,  the  cler- 
gy bv  degrees  not  only  excluded  the  congregation  from 
this  their  natural  right;  but  claimed,  .?s  given  them  'jy 
Heaven,  a  power  to  excommunicate  whom  they  p/eafe, 

•    ru  thrir  own  fo'  ereign ;  and  that  too  for  things  rclal- 

v 


106  CHRISTIANITY    AS 

ing  to  their  Qwn  intcreft:  And  they  forbid  not  only  their 
own  congregations,  but  all  Chriftians,  on  peril  of  their 
falvation,  to  avoid  all  commerce  with  the  excommuni- 
cated, and  ordaine<l,  that  if  he  did  not  in  forty  days 
give  the  church  latisfa8ion,  the  magiftrate  was  bound 
to  imprifon  him,  and  confifcate  his  eftate :  And  the 
princes,  inftead  of  rcfenting  thefe  incroachments  on  their 
power^  had  fo  little  fenfe,  as  to  pafs  this  into  a  lawj  not 
imagining  this  treatment  would  reach  them.  But  they 
foon  felt,  that  the  church  claimed  the  fame  power  over 
them  as  over  other  Chriftians  ;  looking  on  all  to  be  alike 
fubjeft  to  their  fpiritual  power.  And  accordingly  kings 
were  excommunicated,  their  fubje6\s  abfolved  of  their 
oaths  of  allegiance,  And  their  dominions  given  to  more 
orthodox  princes  to  be  held  of  the  church;  which  no 
doubt,  was  in  a  flourifhing  condition,  when  fhe,  as  of- 
ten as  her  intereft  required  it,  abfolved  princes  of  their 
oaihs  to  their  fubje6ls,  and  fubjefis  of  theirs  to  their 
fovereigns;  and  by  virtue  of  her  fpiritual  power,  dif- 
pofed,  as  fhe  thought  fit,  of  the  eltates  of  men,  hon- 
ors, and  even  lives.  What  has  been,  may  be!  And  in 
all  probability  would  be,  were  the  clergy  as  united  a- 
mon^  themfelves  as  formerly. 

In  a  word,  there  is  nothing  in  itfelf  fo  indifferent,  ci- 
ther as  to  matter  or  manner,  but  if  it  be  engrafted  into 
religion,  and  monopolized  by  the  priefls,  may  endan- 
ger the  fubftance  of  it:  This  has  been  plainly  fliewn  by 
thofe  divines,  who,  at  the  reformation,  and  fince,  have 
argued  againft  all  impofitions  ;  they  have  proved  ihat 
moft  of  the  corruptions  of  popery  began  at  feme  rites, 
which  feemed  at  firll  very  innocent;  but  were  afierv.'ards 
abufed  to  fuperPtition  and  idolatry,  and  fwelled  up  to 
that  bulk  as  to  opprefs,  and  ftifle  true  religion  v/ith  their 
number  and  weight.  And,  indeed,  there  is  no  fcft,  but 
complains  how  iuperftitioufly  rites  and  ceremonies  are 
ufed  by  all,  except  themfelves ;  and  fince  I  am  defend- 
ing the  liberties  given  by  God  to  mankind,  and  which, 
without  ingratitude  to  the  donor,  as  well  as  injury  to 
ourfclves,  we  cannot  give  up  ;   I  do  not  doubt  but  you 


OLO  AS  THE    CRK  ATION.  IO7 

will  hear  nic  with  patience,  becaufe  if  I  prove  my  point, 
I  fhall,  it  may  he  hoped,  in  fomc  meafurc  put  an  end  to 
thofc  otherwiie  tndlels  dilputcs,  wliicli  divide,  and  dif- 
trafcl  the  chriftian  world. 

Whatfoever  is  in  iifclf  indifferent,  whether  as  to  mat- 
ter or  manner,  mult  be  To  lo  an  all-wife  being,  who 
judges  of  things  as  tl>ey  are;  and  for  the  fame  reafon 
that  he  commands  things  which  are  good,  and  forbids 
thofe  which  are  evil,  he  leaves  men  at  liberty  m  all 
things  indifferent  ;and  it  is  in  thefe  only,  that  our  liberty 
of  ading  as  we  pleafe  confiffs. 

Things,  which  are  of  no  value  in  themfelves,  can  be 
no  motives  to  an  all-wife  being  to  punifh  us  ;  or  to  clog 
our  happinefs  with  any  fuch  needlels  obfervanccs :  And 
confequcntly,  men,  as  far  as  they  affert  our  future  Jiap- 
pinefs,  or  any  part  of  it,  to  depend  on  fuch  things,  do 
io  far  derogate  from  the  vifdom  and  goodncfs  of  God; 
and  from  thofe  motives  we  have  to  love,  and  honor 
him.  The  arbitrary  commands  of  a  tyrant  may  be  o- 
beyed  out  of  fear,  but  jufl;  and  rational  laws  alone  can 
move  the  affee^ion  of  rational  creatures. 

Is  it  reafonable  to  believe,  an  all-wife  and  gracious 
hcin;T  is  {'o  fond  of  indifferent  things,  that  he  fubjefls 
his  children  to  fuffer  even  in  this  life  on  their  account? 
.\nd  )'et  you  mufl  own,  if  he  has  made  thefe  the  fubjeft 
of  his  commands,  they  ought  to  fuffer  every  thing  ra- 
tiier  tiian  not  obfervc  them;  but  if  God  will  not  have 
men  punifhed  in  this  world,  and  nuich  iefs  in  the  next, 
upon  the  account  of  things  indifferent;  they  can  never 
h'.:  the  fubje8  of  his  command.^. 

Though  a  judicious  author  fuppofes  a  form  of  divine 
worfhip,  in  itfelf  indifferent,  may  be  rcpuired  by  God 
for  the  fake  of  peace  and  unity;  yet  at  the  fame  time 
he  contends,  that  '•  God  does  not  expert  we  ffiould 
comply  with  that  form,  if  it  brings  mifery  to  ourfelves, 
or  confufion  to  the  public;  becaufe  that  would  be  pre- 
ferring a  thing  in  iifelf  indiffcTcnt  to  the  happinefs  of 
our  lives,  and  the  peace  of  the  public  ;  and  that  to  fup- 
pofe  the  contrary,  would  be  breaking  in  upon  the  fpOjj 


108  CHRISTIANITY    AS 

lefs  charaQer  of  our  heavenly  father,  by  rcprefenting 
him  not  as  a  wife  and  good,  but  a  peevifh  and  ill-natur- 
ed being;  who  takes  an  unrealonable  refentment  at  the 
prudent  condu6l  of  his  children."  But  will  not  this  as 
ftfongly  infer,  that  God  could  not  command  the  obferv- 
ing  fuch  things,  which,  if  obferved,  would  delU'oy  his 
moral  ch-aradler;  and  which,  inflead  of  preferving  peace 
and  unity;  would  bring  mifery  on  private  perfons,  and 
confufion  on  the  public  ?  Whereas  thefe  bledings  of 
peace  and  unity  can  never  be  obtained  by  a  forced  con- 
formity, or  by  any  other  method  than  allowing  people 
their  natural  liberty  in  all  fuch  matters.     And, 

If  religion  confiftsin  imitating  the  perfe8ions  of  God, 
what  perfe61ion  of  God  do  the  fuperftitious  imitate,  when 
they  contend,  as  pro  aris  &  focis,  for  forms,  rites  and 
ceremonies  ? 

If  in  Heaven  there  is  no  room  for  arbitrary  precepts, 
to  incumber  that  moral  goodnefs  which  is  the  lole  bu- 
finefs  of  the  bleffed  above;  what  could  hinder  us,  did 
we  but  make  that  too  our  only  concern  here,  from  en- 
joying a  fort  of  Heaven  on  earth,  free  from  all  tyranni- 
cal iinpofitions,  and  endlefs  quarrels  about  indifferent 
things  ? 

In  a- word,  if  there  is  nothing  in  a  religion  which 
comes  ft-om  God,  but  what  is  mod  excellent;  what  room 
can  there  be  for  indifferent  things  ?  Can  fuch  things  as 
..ave  no  worth  or  excellency,  contribute  to  the  worth, 
or  excellency  of  religion  ?  If  they  could,  the  more 
they  abounded,  the  more  excellent  would  religion  be; 
which  yet  is  fo  far  from  being  true,  even  in  the  opin- 
on  of  thofe  who  cont-end  for  fuch  things,  that  e\en  they, 
when  they  are  to  fhew  the  excellency  of  the  Chriflian 
religion,  recommend  it  for  having'  but  few  of  thofe 
things;  which  is  fuppofing  it  lofcs  of  its  excellency  in 
proportion  to  what  it  has  of  this  nature;  and  that  they 
have  a  higher  and  more  honorable  conception  of  it,  who 
believe  it  has  no  fuch  mixture  to  fpoil  its  beaiuy,  and 
dcftroy  its  fimplicity ;  but  that  like  its  author,  it  is  whol- 
ly fpiritual,  and  as  fuch,  worthy  its  divine  original. 


>>i.u   /j   Tin.  tjKf.A  1  IDS',  lOy 

One  would  think  thcfc  men  mud  appear  ridiculous  to 
.hv-M-nfclvcs,  who,  though  they  recommend  the  Chridiaa 
religion,  as  purely  fpiritual,  in  oppofltion  to  the  carnal 
religion  of  the  Jews;  yet  at  the  lame  time  contend  it 
'las  fomc  ordinance.,  as  litrle  fpiriiual  as  any  of"  the  jews 
id ;  and  put  a  g'oiier  Itrefs  upyn  them,  than  ever  the 
Jews  did  on  an\'     !    t'  eirs. 

If  the  worl:  ,  '  'iod  fliew  infinite  wifdorn,  there  is 
no  reafon  to  im.':.  ii :  but  his  laws  do  the  fame  ;  but  then 
they  mull  be  liMi.tl  laws,  for  thefe  alone  can  {jjeak.  his 
wildom  as  plainly  to  all  mankind  as  his  works  do  :  'Yhcv 
both  alike  have  the  charafter  of  infinite  wifdorn  impreff- 
ed  on  them,  and  both  alike  difcover  iheir  divine  origi- 
nal. 

If  all  the  laws  oi'  God  are  of  a  piece,  mud  they  not  I 
be  built  on  the  eternal  reafon  of  things?  Nay,  if  that 
be  fufficient  to  determine  him  in  one  cafe,  it  mult  be  fo 
in  all.  But  on  the  contrary,  if  God  aCls  arbitrary  in 
any  one  inftanfje,  he  mull,  or  at  lead  may,  do  I'o  in  all; 
iince  no  foreign  caufe,  nothing  but  his  nature,  coidd 
make  him  a6t  fo.  But  God  forbid  we  fhould  imagine, 
that  any  of  his  laws  have  not  impreflt'd  on  them  the 
iame  characlcr  of  the  hiiihed  wifdom  and  goodaefs,  that 
is  imprefled  on  the  whole  frame  of  nature,  and  on  t\'c- 
ry  part  of  it. 

h  is  impoffible  men  fhould  have  any  jud  idea  of  the 
pcrfctlions  of  God,  who  think  that  the  ditlates  of  iiifi- 
nite  wifdom  do  not  carry  their  own  evidence  with  them  ; 
or  are  not  by  their  own  iimate  worth  dilcoverablc  to  all 
mankind.  \\''erc  it  nor  fo,  how  could  they  be  didin- 
guiflied  from  the  uncertain  opinions  of  weak  v.v.d  falli- 
ble men;  not  to  fay  the  whimfics  and  reveries  of  crack- 
brained  enlhufiads?  How  fhocking  is  it  to  hear  divines 
cry,  that,  '•  certain  things,  were  they  not  to  be  adored 
as  myderics,  ought  to  be  exploded  as  ibiuidities  !" 

If  we  l\jppofe  any  arbitrary  commands  in  the  go(#.  !, 
we  place  Chridians  in  a  worfe  condition  than  thcie  nn- 
derno  law  but  that  of  nature,  which  requires  noih-in-; 
but  what  is  moral ;  and  confequeatly  the  gYeaied  part  of 


no  CRHISTIANITY    AS 

mankind,  who  arc  to  be  judged  by  the  law  they  know, 
and  not  by  the  law  they  do  not  know,  are,  on  this  fup- 
pofition,  in  a  better  condition  as  to  the  next  world  than 
Chriftians ;  becaufe  they  do  not  hazard  the  favor  of 
God  by  any  miftakes,  or  orniflions  in  fuch  matters. 

To  fijppofe  fome  men,  who  though  they  exaQly  o- 
bey  the  law  of  nature,  may  yet  be  punifhed,  even  eter- 
nally, for  not  obeying  another  law  beiides ;  would  be; 
to  make  God  to  deal  infinitely  lefs mercifully  with  them,! 
than  with  thofe  that  have  no  other  law  ;  and  yet  in. this 
miferable  cafe  are  all  chriftians  involved,  if  the  gofpel 
requires  fuch  things  as  the  law  of  nature  does  not  ;  and 
that  too  under  the  fevereft  penaliies.  And  I  may  add 
that  even  as  to  temporal  happincfs,  thofe  who  think  ori- 
ginal and  traditional  religion  do  not  differ,  are  in  the 
better  flate  ;  fince  they  take  delight  in  their  duty,  as 
having  noching  required  of  them,  but  what  they  muft  evi- 
dendy  perform  for  their  good  ;  and  confequently  free 
(in  temporal  happinefsj  from  all  panic  fear  :  but  thofc 
who  believe  there  are  things  mentioned  in  religion,  of 
v;hich  reafon  affords  no  light  how  they  are  to  be  per- 
formed, or  even  what  they  are,  muft  lie  under  endlefs 
doubts  and  fears  ;  and  according  to  the  meafure  of  their 
fuperftition,  be  wrought  upon  by  defigning  men  to  hate, 
damn,  and  perfecute  one  another  about  fuch  obferv- 
ances,  as  we  fee  is  aBually  done  every  where  by  the 
different  fefts ;  v;ho  arc  fo  abfurd  as  to  believe  a  God  of 
infinite  wifdoni  and  goodnefs  can  give  his  creatures  arbi- 
trary commands. 

When  n)en  are  atalofsto  know  from  the  nature  and 
reafon  of  things,  what  to  believe,  and  what  to  pra8ife, 
and  fee  every  where  endlefs  divifions;  they  mud  be  in 
continual  dread  of  fuch  an  arbitrary  being,  as  their  un- 
manly and  irrational  fears  repiefent  God  to  be.  Plutarch 
makes  this  diflerence  between  the  atheiftand  fuperftitious; 
*'  One  believes  no  deity,  the  other  wifhes  there  was 
none;  if  he  believes,  it  isagaind  his  will  ;  miflruft  he 
dares  not,  or  call  his  thoughts  in  queftion  ;  but  could  he, 
with   fecurity,  at  once   throw  off  that    opprefllve  fear. 


Ol.n    AS   THE   CREATION.  Ill 


Vliich,  like  the  rock  of  Tantalus,  impends  and  prefTes 
over  him,  he  would  with  equal  joy  (purn  his  enflaving 
thought,  and  embrace  the  aiheift's  ftatc  and  opinion,  as 
the  liappieft  deliverance.  Atheills  are  free  of  fuperfti- 
tion,  but  the  fuperftitious  are  in  will  and  inclination 
atheids,  though  impotent  in  thought,  and  unable  to  be- 
i  lieve  of  the  divine  being  as  they  willingly  would."  And 
I  am  afraid,  this  now  is  the  cafe  with  moft  of  thefe  fu- 
perftitious perfons,  who  reprefent  God  as  a  moft  cruel 
being,  damning  men  to  eternity,  even  for  their  bare  o- 
pinions  ;  or  about  fuch  things  too,  as  have  no  foundation 
in  rcafon.  And  perhaps  the  defire  to  drown  all  thoughts 
of  fuch  a  tyrannical  deity,  is  no  fmall  occafion  of  that 
grofs  abfurdity  which  docs  every  where  prevail,  and 
which  muft  prevail  where  fuperftition  aboufids. 

It  is  mens  not  being  governed  by  the  reafon  of  things, 
which  makes  them  divide  about  trifles;  and  lay  the  ut- 
moft  ftrefs  on  fuch  things  as  wife  men  would  be  afliamcd 
of.  It  is  on  the  account  of  ihefe,  that  the  different  fccts 
fet  the  higheft  value  on  themfelves,  and  think  they  arc 
the  peculiar  favorites  of  Heaven,  while  they  condemn 
all  others  for  opinions  and  practices  not  more  fenfelefs, 
than  thofe  themlelvcs  look  on  as  eftentials.  And  were 
it  not  in  fo  lerious  a  matter,  it  would  be  diverting  to 
fee  how  they  damn  one  another,  for  placing  religion  in 
whimfical  notions,  and  fantaftical  rights  and  ceremonies, 
without  making  the  Icaft  rcflcQion  on  what  they  them- 
felves are  doing. 

What  reafon  has  a  Papift,  for  inftance,  to  laugh  at 
an  Indian,  who  thinks,  it  contributes  to  his  future  hap- 
pinefs  to  die  with  a  cow's  tail  in  his  hands,  while  he  lays 
as  great  a  ftrefs  on  rubbing  a  dying  man  with  oil  ?  Has 
not  the  Indian  as  much  right  to  moralize  this  aBion  of 
his,  and  flicw  its  fignificancy  ;  as  the  Papift  any  of  his 
myftic  riles,  or  hocus  pocus  iricksi?  which  have  as  little 
foundation  in  the  nature  or  rcafon  of  things. 

Suppoic  one  came  from  the  furthermoll:  parts  of  the 
cnrth,  vouching  it  as  a  divine  revelation,  that  the  n:iils 
of  our  children  arc,  at  a  certain   timr,  to  be  pacd  by 


112  CHRISTIANITY   AS 

certain  perfons  with  certain  ceremonies,  in  order  to  make 
them  capable  of  falvation ;  and  that  fuch  as  died  before 
their  nails  were  thus  paired,  remained  for  ever  in  a  very 
wretched  ftate;  would  not  every  one  here,  without  ex- 
amining into  this  man's  miffion,  or  without  regard  to 
thofe  fpirituai  things  fignified  under  paring  of  nails,  re- 
jed  this  belief  as  unworthy  of  having  God  for  its  au- 
thor? And  yet,  as  abfurd  as  this  may  appear  to  us,  the 
fuperftitious  A4ahometans  think  they'are  obliged  to  have 
their  nails  paired  during  their  ficknefs,  if  they  appre- 
hend it  to  be  mortal. 

They  mull  be  very  little  acquainted  with  the  nature 
of  a  fpirituai  religion,  who  think  it  can  any  v/ays  confift 
in  not  going  to  reft  when  men  are  fleepv;  not  eating 
when  they  are  hungry;  or  abftaining  from,  or  ufm^ 
certain  meats  and  drinks  at  ftated  times;  and  in  wafh- 
ings,  fprinklings,  and  luftrations  by  blood  or  water 
■»-nd  yet,  thefe  things  were  in  fo  high  a  repute  with  mod 
of  the  pagans,  that  they  thought  they  would  atone  for  the 
greateft  immoralities. 

Ah  nimium  faciles^  qui  trijlia  crimina  ccsdis 
Fhcminea,  tolli  pojfe  putet  is  aqua. 

The  Taurobolia^  or  the  bedaubing  a  man  in  a  pit,  all 
over  with  the  blood  of  a  bull,  which  fell  on  him  through 
holes  made  in  the  plank  on  which  the  beaft  was  (lain, 
was  believed  to  wafh  away  all  hi-s  fins,  and  he,  happy 
man,  regenerated  to  eternity  ;  provided  that  once  in 
twenty  years  he  renewed  this  myftical  regeneration  :  and 
not  only  great  perfons,  but  whole  cities  might  perform 
this  religious  ceremony  by  deputation,  and  receive  the 
benefit.  A  fhort  account  of  this,  you  meet  with  in 
Fotenelle's  hiftory  of  oracles,  taken  from  Prudentius. 

Though  the  heathen  priefts  made  the  people  be1ie\T 
they  couJd  be  clean  from  their  fins  by  facrifices,  and  o- 
ther  external  things,  yet  it  was  as  themfelves  had  the  ap- 
plication of  them;  they  were  the  perfons  to  whom  the 
Gods  had   comn>itted   the  religious  rubbing  bruflies  : 


OLD    AS    THF.    CREATION.  II3 

■  riUgh  (he  men  of  fe.n(z   amongd  the   pagans  were  not 
His  to  be  impofed  on  ;  which  nnade  Tully  fay, 

Animi   labes  nee  diuturnitate  evanefcere,   nee  amnihui 
lillis  elui  potejl. 

Latlantiiis   feems  to  be  of  anoilicr  opinion,  in  (aying, 
'•  give  us  one  that  is  unjiid,  foolifli  and  a  finncr;  and 
in/>nc  inrtant  he  fliall  be  jnit,  prudeju   and  innoccut.-, 
\vith  one  laver  all  his  wickednefs  fliall  be  wafliedaway." 
lu  a  word,  while  priefts  of  what  denominaiion  foevci 
1    pretend  authority  to  abfolvc  Tinners,  and  the  people  are 
\o  void  of  lenfe  as  to  rely  on  their  abfolution  ;  natural 
religion,  which  puts   the  whole  Itrcfs   on   internal  peni 
tence  and    true  virtue   in  the   foul,  will  be  delpifed  ;  as 
allowin'^  no  fuccedaneum,  no  commuting  or  compound 
ing  with  heaven.     And  indeed  all    Inch  commuting,  or 
compounding    powers,   where  they  are   fuppofcd  to    be 
lodged,  Icrvc  as  a  bank  of  credit  for  the  Iran Igreffors  ; 
and  arc  mightv   incitements  to    all  manner  of  villany  : 
and  in  former  days,  the  great  men,  after  having  opprefled 
and  plundered  people,  thought  to  compound  with  hea- 
ven, by  letting  the  clergy  fliare  in  the  fpoil  ;  and  it  is 
on    this   notion    fo  many   abbies  and   monaftries   have 
been  four.ded  ;  and  the  lupcrUitious,  as  long  as  they  are 
perfuaded  there  is  any  virtue  in  externals,  will,  as  we  fee 
by  conllant  experience,  chiefly  depend  on  luch  things. 
And  I  may  add, 

This  doBritt^,  that  one  man  may  not  only  merit  for 
himfelf  by  doing  more  than  God  requires  of  him  ;  but 
that  the  merit  of  fuch  actions  may  be  transferred  to  ano- 
ther, who  has  done  lefs  than  God  requires  of  him,  has 
i;een  a  great  incitement  tct  wickednefs  :  and  ihofe  who 
have  a6ted  a  moll  immoral  part  during  their  whole  lives, 
have  believed  thev  might  comfortably  rely  on  it  ;  no- 
thing being  thought  too  hard  for  niL^rit  and  mediation. 

There  are  none,  I  think,  now  To  ahfurd,  as  in  word?) 
t<»  inaini^in,  that  there  is  the  lead  variablencfs  in  God, 
nviQh.   I'Ts    that   he   is  an  arbitrary    being,  commanding 

C) 


f 


.114  CHRISTIANITY    AS 

things  for  commanding  fake  ;  yet  arc  not  they,  who  aiTert 
there  are  merely  pofitive  things  in  the  chriftian  religion,- 
guilty  of  this  abfurdiiy  ;  in  fuppofing  that  God  who  had 
the  goodnefs  for  a  long  time,  not  lo  confine  mankind  to 
any  indifferent  things  ;  yet  at  length  changed  his  mind, 
and  repented  of  his  great  goodnefs ;  and  arbitrarily  depri- 
ved, they  Will  not  fay,  all  mankind  bnt  no  (mall  number 
of  this  liberty;  and  required  of  them  the  belief  of  certain 
ufelefs  fpeculations,  and  the  praftice  of  certain  indi{fe- 
rent  things  on  the  feverell  penalties.  And  when  they 
lament  that  the  chriflian  world,  even  from  the  earlieit: 
days  has  been  in  perpetual  broils  about  fuch  things,  do 
they  not  Iiippofe  that  God  can  give  arbitrary  commands, 
and  that  thofe  commands  are  involved  in  great  obfcurity? 
A'Vhcreas,  if  merely  pofnive  things  were  required,  thofe, 
not  being  like  matters  of  morality,  difcoverable  by  their 
own  light,  would  be  made  as  plain  as  infinite  wifdom  could 
render  them  ;  and  to  prevent  their  being  perverted  to 
ferve  ill  purpofes,  wc  (liould  have  been  pun8ually  told 
when,  how,  and  by  whom,  thofe  arbitrary  things  (honld 
be  applyed,  as  well  as  that  they  were  to  be  obligatory  for 
ever. 

B.  If  God  has  revealed  any  thing  in  a  way  liable  to 
be  miftaken,  he  cannot  be  difpleafed  with  fincere  peopli^- 
for  miltaking  if. 

A.  That  is  very  true,  but  certainly,  the  end  of  God'.s 
giviryg  any  precepts,  was  not  to  deliver  them  fo  obfcuiely 
that  people  might  be  faulilcfs  if  thev  miflook  ;  but  make 
them  fo  plain  that  they  could  not  well  miitake  :  and  this 
is  agreeable  to  infinite  wifdom  dircfted  by  infinite  good- 
nefs, which,  certainly,  will  give  us  equal  degrees  of  evi- 
dence for  religious  truths,  which  fo  niucli  concern  us,  a? 
It  has  done  for  truihs  of  kfs  importance. 

For  my  part,  I  cannot  help  being  of  the  fentiments  of 
a  learned  divine,  who  after  having  proved  at  large,  that 
morality  incapable  ofdemonfiration,  concludes  by  faying, 
*  "  I  fhallonly  here  repeat,'  that  man  being  a  reafonable 
agent,  rcafon  is  the  law  and  rule  of  his  afctions;  there  is  no 
iruih  inthemaihcmatics  more  clear,  andincontc.'liblc  th.an 


(JLU    A^    THE    CXEATIOK.  11.^ 


this.  Now  it  is  cafy  for  him,  when  he  examines  his 
anions  by  this  niie,  to  Ice  whellicr  ihcy  agree  together, 
as  lo  know  when  two  lines  arc  compared,  whctlicr  thc}' 
are  of  the  fame,  or  a  clifTerent  length. — A\Miy  fhoiild 
demonllraiion  be  confined  only  to  numbers  and  fig- 
ures ? — Na)',  if"  we  argue  from  the  importance  of  moral- 
ity,it  will  be  found  much  more  agrceabe  to  the  goodnefs 
of  God,  who  gave  ns  our  intclleolual  f.iculties,  that  thc 
truths  which  arc  of  the  grcaieft  concern  to  us,  fiiould, 
H  we  make  a  due  nle  of  thofe  faculties,  admit  of  the  the 
greaicfl  evidence."  I  think,  I  need  only  add,  that  was 
there  any  thing  hut  morality  neceffary  to  conPtitute 
true  religion  ;  we  might  be  certain  thaL  the  goodncis  of 
God  would  give  us  a  demondration  for  it,  equal  to  thaL 
he  has  given   us  for  morality.     But, 

If  there  are  now  things  which  are  not  moral  in  religi- 
on, does  not  tiiai  fuppofe  a  change  of  mind  in  God,  and 
then,  where  will  ycni  (lop  ?  for  if  changeablencfs  was  not 
a  perfe6lion,  it  would  not  be  in  him  ;  and  if  all  his  per- 
re6lionsare  infiniic,  mufl  not  this  be  lb  too  ?  and  is  it  not 
as  rcalbnahle  to  fuppofe,  he  may  commmand  fome  indif 
ferent  things  to  day,  and  others  to-morrow;  or  fome  in 
this  part  of  the  world,  or  forne  in  another  ;  as  at  firfl:  lo 
commtind  moral,  and  then  Superadd  indifiercnt  things? 
IfJafifFerent  things  can  contribute  tothc  perfe8ionof  reve- 
lation, there  may  be  endlefs  revelations ;  and  the  lafi;  al- 
ways moll  perfcB,  as  having  new  indifferent  things. — 
It  was  not  about  things  of  a  moral  nature,  that  there  were 
fuch  divifions  in  the  primitive  times,  a))d  that  mon- 
tanifm  fprcad  iifelf  over  a  great  part  of  thc  chriflian 
world;  the  follov;ers  of  Montanus,  as  Kufebius  writes, 
boalLing  that  he  was  the  Paraclete,  and  that  prifcilla  and 
Maximilla  his  companions  were  his  prophefeffes  ?  And 
Tertullian,  as  is  owned  by  the  tranflator  of  I'lis  apology, 
fays,  '•  that  the  law,  and  the  prophets  were  to  be  looked 
on  a ;  the  infancy ;  and  thc  gofpel,  as  it  were  the  youth  ; 
but  that  there  was.no  compleai  perfeQion  to  be  found, 
but  ill  thf^  indrutlion  of  the  IIol)-  Gholf,  who  fpake  by 
Montanus."     Btjt  to  make  fonic  apology  lor  h.is  lapfcd 


11 6  CHRISTIAKITY    AS 

father,  he  fays,  ^i  the  arch  heretic.  Montanus  fupported 
the  charter  of  the  moft  holy,  mortified,  and  extr-aordi- 
nary  perfon  for  a  confiderable  time ;  the  world  rung  with 
vilions  and  prophefies  of  him,  and  his  two  damfels  ;  and 
the  face  of  feverity  and  faintfhip  confecrated  their  reve- 
ries, and  made  real  pofleflfion  pafs  for  infpiration. — The 
churches  of  Phrygia,  and  afterwards  other  churches,  di- 
vided upon  the  account  of  thefe  new  revelations  ;  and 
even  the  very  bifhop  of  Rome  himfelf  for  forne  time  ef- 
poufed  the  vanity,  and  made  much  of  the  impoRor."  And 
had  he  continued  fo  to  do,  it  might,  perhaps,  have  ob- 
tained J  fince  we  find  the  chriftians  in  the  primitive  times 
came  intirely  into  a  more  grofs  impofture,  and  had  faith 
for  the  moft  palpable  forgery  of  the  Sybilline  oracles 
being  writ  by  real  propheteffes  under  divine  infpiration. 
And  the  whole  chriflian  world  for  more  than  the  twofirft 
centuries  believed  the  millenarian  herefy,  as  it  is  now 
called  ;  for  which,  indeed,  they  pretended  other  proofs 
than  the  divine  authority  of  the  Sybils.  And  there  has 
fcarce  been  an  age  fince,  but  where  fome  fuch  attempt 
has  been  made,  and  that  of  popery,  which  is  the  grofleft ' 
attem.pt  on  the  credulity  of  mankind  fucceeded  ;  though 
the  monks  in  the  twelfth  century  were  not  fatished  even 
with  that  ;  and  therefore  endeavoured  to  introduce  a 
new  gofpel,  called  evangelium  externum,  or  the  gofpel 
of  the  Holy  Ghoft  :  and  aHirmed  that  this  gofpel  of  the 
fpirit  excelled  that  of  Chrifts,  as  much  as  the  light  of  the 
Sun  does  that  of  the  Moon. 

In  fliort,  to  this  belief,  that  there  may  be  things  u. 
religion  not  founded  on  nature  and  reafon,  aud  thai  thefe 
may  be  referved  for  this,  or  that  period  of  time,  are  ow- 
ing all  the  vifions  and  reveries  among  the  papills,  and 
other  ecclefiaRic  chriftians  ;  and  upon  this  abhiid  noti- 
on is  founded  the  moft  fpreading  religion  of  Mahomet, 
who  pretended  to  be  the  paraclete  promifed  by  Jefus  to 
comp'eat,  and  perfect  all  things :  and, 

In  a  word,  to  this  belief  are  owm.^-  all  the  fallc  re- 
velarions  ;  that  ever  were  in  the  uorld  ;  and  except  w<' 
allow  there  are  certain  tcfts  ilowim,{  from  the  nature  o.^ 


O  1.  D    A  S    T  I ;  K    C  R  E  A  T  I  O  ■'f .  1  1  y 

thiti'JS,  whereby  the  meanefh  capacities  mav  difli»;aifli 
truth  from  fallhood,  we  Ihall  for  eveu  be  liable  to  be 
impored  on  by  inad-nien;  as  well  as  inipodors. 

If  God  can  command  fome  things  arbitrarily  wo 
Lcinnot  be  ccrtairi,  but  that  he  may  command  all  things 
fo  ;  for  though  lomc  commands  Ihould  relate  to  thing, 
in  their  own  nature  good,  yet  how  can  we  know  that 
an  arbitrary  being  commands  them  for  this  rcalon  ; 
and,  confequcntly,  fince  an  arbitrary  will  may  chang(^ 
each  moment,  wc  can  never  be  certain  oi  ihc  will  or 
fuch  a  being.      And, 

To  luppoie  that  God  by  thr  law  of  naUire  leaver 
men  at  liberty  in  all  indilfercnt  things,  and  yet  by  a 
pofitive  law  reilrains  this  liberty  in  certain  parts  anJ 
ages  of  the  world  ;  is  to  iuppole  God  detennins  on.: 
way  by  immediate  and  another  by  mediate  revelation  , 
both  laws  too  fubfilling  at  the  fame  time. 

B.   We  fav  that  the  law  of  nature,    however  iminii- 

table  as  to  good  and  evil  has  enjoined  nothing    in   re  - 

'Ttion  to  indifferent  things  ;   fo  that  there  is  a  large  ficM 

1  which  all  iegiOators,  human  as  well   as  divine,  niav 

.:ert  their  power. 

A.  It  is  true,  the  law  of  nature  leaves  tnen  at  libcrt'-'- 
to  aft  as  they  pleafein  all  indifferent  matters  ;  and  if 
any  traditional  law  abridges  this  liberty,  fo  far  it  is 
contrary  to  that  of  nature,  and  invades  thofe  ri;>hri 
which   nature  audits  author  has  given  mankind. 

Hunum  legiflators  are  fo  far  from  having  aright  to 
deprive  their  fubjctts  of  this  liberty,  tliat  their  main 
end  in  iubmitting  to  government  is,  to  be  protcftcd  in 
afling  as  they  think  fit  in  all  fuch  cafes  where  no  ono 
is  injured  ;  and  herein  the  whole  of  human  libcrt/ 
cmrills,  the  contrary  being  a  (tate  of  mere  -.airalagc  ; 
land  men  are  more  or  lel.s  milerable,  accoiding  as^  thcv 
are  more  or  lefs  deprived  of  this  liberrv  ;  elpeciallj,'  in 
matters  of  mere  ve'r^ion,  wh^rri''.  (hr-,-  ou.dit  to  bj 
n)oU  free.  • 

To  InppoIeGod  Im.s  iiithrjc.  til-     r  ..■.;: 

talltd  in  fcripturc.  dcpiivcd  .uiy  p.  -  ^'i 


Il8  CHRISTIANITY    AS 

that  liberty  v/hich  before  was  granLed  to  ali,  would 
be  to  make  him  aft  unrealbnabl}'  ;  fince  all  thole  rea- 
fons  which  obliged  him  to  command  good  or  forbid 
evil  things,  mull  wholly  ceafe  in  itlation  to  a  fubjeft, 
which  by  being  indifferent  j3artakes  of  neither;  and 
was  there  any  reafon  to  deprive  men  of  their  liber- 
ty in  indifferent  things,  they  would  then  ceaie  to  be 
mdifferenr.  On  the  contrary  the  fame  reafons  v/hich 
oblige  hiui  tointerpole  in  things,  whofe  nature  is  ei- 
ther good  or  evil,  forbids  it  m  indifferent  things^  ; 
iiDce  mens  happifiels  depends  on  their  liberty,  in  all 
fuch  things.  Whatever  is  luireafonable  for  God  to 
do,  is  contrary  to  the  eternal  law  of  his  nature  ;  and 
conlequenlly,  to  deprive  men  in  any  of  thefe  cafes,  is 
to  make  the  diSates  of  his  nature,  and  his  revealed 
will  to  clafh. 

In  fhort.  (lie  lau-  of  nature  either  is,  (U'  is  not,  a  per- 
ieO.  law  ;  if  the  lirll,  it  is  not  capable  of  additions  ; 
jfthe  laft  does  it  not  argue  the  want  of  wildom  in  the 
icgiflator.  in  firfl  enacting  fuch  an  imperfect  iav/,  and 
then  in  letting  it  continue  thus  imperfect  from  c'ge  to 
age  ;  and  at  laR  thinking  to  make  it  abfolutely  perfect 
by  adding  fou)e  merely  pofitiveand  arbitrary  precepts. 
To  what  end  does  God  continually  iniprefs  on  cbridi- 
ans  as  well  as  others  this  law  of  nature  ;  fince  that 
Tv'as  needlefs  Iiad  they  another  inove  perlecc,  and  more 
plainly  revealed. 

If  men  have  been  at  ail  times  obliged  to  avoid  fu- 
perftitionj  and  embrace  true  religion,  there  mull  have 
becji  at  ali  times,  fufficient  marks  of  diilinction  ;  which 
could  not  arife  from  their  having  different  objects,  fince 
God  is  the  cjbjcct  of  both:  but  from  the  having  dif- 
lerent  no  ions  of  him  and  his  conduct  :  nay,  allowing 
that  the  light  of  nature  was  sufficient  to  teach  men, 
that  true  relisiion  conhfls  in  cntertainin?  fuch  notions 
of  God  as  are  wortliy  of  him  ;  and  fupcrRition  in  fucli 
as  are  unworthy  of  him  :  yet  that  alone  would  not  ena- 
ble men,  Vv'hen  they  cam^e  to  particulars,  to  diltingaih 
one  from  the  other  :    and.   [hcrcfoie.  the  fame  light  ol 


OLD    A 9   THE    CREA'rtk>N.  II9 

nature  muft  leach  them  what  notions  are  worthy,  and 
what  iinv/orthy  of  having  Ciod  for  their  author.  Hut 
how  can  there  be  fuch  marks  flowing  troni  the  niiture 
of  rehgion  and  fuperflition,  if  what  is  fiiperflilinn  by 
(he  light  of  nature  ran  notwithllanding  theic  marks, 
be  made  a  part  of  religion  by  revelation  ? 

If  he  who  refcmbles  God  moll,  is  like  to  underftand 
him  bed,  is  it  not,  as  bifhop  Tillotlon  fays,  "  becatifc 
he  linds  thefe  perfeftions  in  Ibme  meafure  in  himfelf, 
which  he  contemplates  in  the  divine  nature  ;  and  no- 
thing gives  a  man  fo  fure  a  notion  of  things  as  prac- 
tice and  experience  ;  every  good  man  is  in  lomc  degree 
partaker  of  the  divine  nature,  and  feels  that  in  him- 
felf, which  he  conceives  to  be  in  God ;  fo  that  this 
man  does  experience  what  others  do  but  tulk  ol ;  he 
fees  the  image  of  God  in  himfelf,  and  is  able  to  dil- 
courfeof  him  from  an  inward  it^nie  and  leeling  of  his 
excellency."  But  this  would  not  be  jull  arguing,  if 
God  was  an  arbitrary  bein<:,  and  could  command  his 
creatures  things  which  carried  no  perfedion  or  good- 
nei's  with  them. 

In  a  word,  if  the  elTence  of  religion  confifls  in  be^ 
lieving  and  praclif.ng  fuch  things,  as  have  a  real  worth 
and  excellency  in  them,  tending  to  the  honor  of  God 
and  the  good  of  men  ;  the  clfence  of  fuperftuion, 
which  is  its  oppofite,  mufl  confifl  in  imagining  to  pro- 
pitiate an  all- wife  and  gracious  being  by  fucli  things 
as  have  no  worth  or  excellency  in  them  ;  Inch  as  may 
not  be  done,  as  done  ;  or  as  well  done  this,  as  tha? 
way.  SuperRiiion  is  defined  by  Dr.  H.  Mom-:  (and  ail' 
our  divines  fpeak  to  the  fame  purpofc)  to  be  that' im- 
piety, by  wliich  a  man  conliders  God  to  be  lb  light  or 
p.iHionate,  as  with  trivial  things,  cither  to  bj?  appeafed. 
or  elfe  moved  to  wrath.  Can  anv  thing  be  more  trivia! 
tlian  nlelefs  fpecnlations  and  unnecelfary  ohfervaiicns ; 

I  low  ntmierous  foever  cliriiiians  may  be,  thou;-;b 
they  are  hut  \^\v  in  comparifonof  the  reft  of  mankmd. 
yet  the  church  of  Chrift,  bv  the  ronfcfl'.on  of  all  par- 
ii(>';     i\  a  vr-rr  fTn;;!!  liorl-.-  (\f   n-.-ri       .-v^n  tV.T     ;:  m  i '« 


12C  CHRISTIANITY    AS 

tliey  complain  of  one  itnother's  uncbiiiitableneis.  ye!*, 
thev  excluding  all  other  feels,  either  as  fcbifmatics  or 
heretics,  couhne  falvation  to  their  own  church.  Dr. 
Scott  fays,  '-While  men  behold  the  ftate  ofre!i;^ion 
thus  mUerably  broken  and  divided,  and  the  profelfors 
of  it  crumbled  into  fo  many  fefls  and  parties,  and  each 
party  fpitting  fire  and  damnation  at  its  adverfary  ;  fo 
that  if  all  fay  true,  or  indeed  any  two  of  them  in  five 
hundred  fefts,  which  there  are  in  the  world  (and  for 
ought  I  know  there  may  be  five  thoufand)  it  is  live 
hundred  to  one,  but  that  every  one  is  damned  ;  be- 
caufe  every  one  damns  all  but  itfelf  ;  and  itfelf  isr 
damned  by  four  hundred  and  ninety  nine  :"  how.  I 
fay,  can  thefe  differences  be  avoided,  as  long  as  men 
take  into  their  religion,  nay,  make  unneceffary  thitigs 
neceffary  parts  of  it  ?  and  if  many  of  our  divmes  have 
got  rid  of  thefe  abiurd  notions,  is  it  not  becanfe  thev 
are.   what  in  contempt  they  are  called,  rationaliils  ? 

The  pious  bifhop  Taylor  fays,  "  He  could  not  ex- 
peB,  but  that  God  would  fomc  way  or  other  pu?ii{h 
Chriftians,  by  reafon  of  their  pertinacious  difputing  of 
things  unneceffary,  undeterminable  and  unprofitable ; 
and  for  their  hating  and  perfecuting  their  brethren  (which 
IhoLild  be  as  dear  ,to  them  as  their  own  lives)  for  not 
confenting  to  one  another's  follies  and  fenfelefs  vani- 
ties." 

But,  is  there  any  certain  way  of  judging  what  are  ne- 
ccffary  or  unprofitable  things,  but  by  the  rules  here  laid 
dov/n,  of  judging  of  things  from  their  nature  and  tend- 
ency ?  Without  obferving  this  rule,  there  is  nothing  fo 
trifling,  or  fenfelefs,  but  people  may  be  perfuaded  to 
place  religion  in,  and  be  in  continual  broils  about  it. 
If  a  dilpute  between  two  preachers,  whether  the  firfl 
words  in  the  Lord's  prayer  fhould  be  tranfiatcd  father 
our,  or  our  father,  could  caufefuch  difturbances,  as  it 
lately  did  at  Hamburgh;  what  is  there  fo  indifferent,  if 
once  believed  to  belong  to  religion,  but  may  have  per- 
nicious effeQs  .'^  And  there  are  a  number  of  inftances  in 
all  ages,  where  things  as  trifling  have  occafioned  ftrange 
diforders. 


O  L  D  A  S  Tli  li    C  R  K  AT  I  o  N  .  121 


n  ;  thejT 


.ind  the  primiiive  times  were  not  free  from  them  ;  the 
iMemorabic  Mr.  ILi'cs  gives  thi.-;  acct-)unt  of  the  then 
quarrel  a'oout  the  lime  of  keeping  Kaftcr:  "  It  bein-^," 
favs  he,  "  upon  error  tak.cn  for  ne^effary,  th  u  an  Ka- 
fter  muil  be  kept;  and  upon  worfe  than  eriv>r,  if  I 
mn'  fo  fpeak,  (Tor  it  was  no  lefs  t!un  a  point  of  Jad:i- 
ihn  lorceil  upon  the  church)  thou^hc  furiher  neceir.iry, 
that  the  groun  1  for  the  timi!  of  our  kccpiuf^  that  fcali, 
mull  be  the  rule  left  bv  Mofcs  to  the  Jl'VS;  there  arofe 
a  ItoutquefUon,  whether  we  v'crc  to  celebrate  it  with 
the  jews  on  the  fourteenth  mo-^n,  or  on  the  Sunday  f  >1- 
lowing  ?  This  matter,  though  moH;  unneccdary,  mod 
A'ain,yet  caufed  as  great  a  combudion  as  ever  was  in  the 
cluirch  ;  the  wcfl  feparatinf^  froin  the  caft  for  many 
years  together.  In  this  fantailical  hurry,  I  cannot  lee  but 
all  the  world  were  fchifmatics,  neither  can  any  thing  ex- 
cufe  them  from  that  imputation,  excepting  only  this, 
tiiat  we  charitably  fuppofe  that  all  parlies,  out  of  con- 
confcience  did  what  they  did.  A  thing  which  befel  them, 
throuj'h  the  ignorance  of  their  "uides;  and  bacaufe  thro' 
(lotli  and  blind  obedience  men  examined  not  the  things 
they  were  taught  ;  but  like  beads  of  burthen  patiently 
couciu'd  down,  and  indifrcrenily  underwent  whatever 
their  fuperiors  laid  upon  tijem."' 

••  And  can  wc,"  fays  Dr.  Burnet,  ••  think  without  ado- 
uiihment,  that  fuch  matters,  as  giving  the  facramcnt  in 
leavened  or  unleavened  bread  ;  or  an  explication  of  the 
procelTion  of  the  holy  ghod,  wheiher  it  was  from  the  fa- 
ther and  the  Ion,  or  from  the  father  by  the  (on  ;  could 
have  rent  the  Greek  and  Latin  civarches  fo  violently  one 
from  another,  that  the  Latins  rather  than  aflld  the  other, 
looked  on  till  they  were  delhoycd  by  the  Ottoman  fam- 
ily? 

And  otlier  itidancfs  he  gives  oi  fatal  didurbances 
from  difputes  about  trifles;  as  the  removing  the  pictures 
of  certain  bifliops  out  of  a  church  occafioned  image- 
worfliip  ;  for  th(^fe  who  oppofed  their  removal,  went  i'o 
far  as  to  maintain,  that  pit'lures  ought  not  only  to  be  fet 
':p,  but  worfhinped;   whicii  caudd  not  (ml\- great  ditor- 

P 


> 


122  CHRISTIANITY   AS 

ders  in  the  ealt,  but  made  Italy  to  revolt  at  the  pope's 
inftigalion,  This  conteft  too  begat  another,  whether 
the  lacrament  was  only  the  image,  or  the  very  fubftance 
of  Cbrift  ? 

I  might  add,  that  the  difptite  between  the  Lutherans 
and  Calvinifts  about  the  lacrament,  though  it  has  created 
fuch  fierce  animofities,  is  merely  verbal  fince  both  fides 
areagainft  any  change  in  the  elements,  and  both  fides 
maintain  a  real  prefcnce  of  the  body  of  Chrift. 

I  need  not  have  gone  to  diftant  times  and  places  for 
inftances,  our  own  late  divifionsand  perfecuticns  about 
fuch  trifling  things,  as  rites  and  ceremonies,  nay,  habits 
and  poilures,  -would  in  all  likelihood  have  ended  in  the 
utter  ruin  both  of  church  and  Rate,  had  not  the  bleffed 
revolution  interpofed. 

B.  I  Vv'ould  not  have  you  treat  what  you  call  poftures 
fo  irreverently;  ought  not  people  to  kneel  at  their  de- 
votions ? 

A.  The  whole  chriftian  world  for  many  ages  thought 
not  ;  and  the  Anti-  Nicene  hih&rs^  as  well  as  the  council 
of  Nice  forbad  kneeling  on  all  Sundays,  and  all  other 
days  between  Eafter  and  Whitfunday. 

In  a  word,  if  tbofe  fcntiments  muft  be  true,  which 
tend  moft  to  make  men  love  and  honor  God,  by  giving 
the  brighteft  and  nobleO;  ideas  of  his  wifdom  and  good- 
iiefs;  and  which  free  him  from  the  imputation  of  change 
and  inconllancy,  and  from  impofing  from  time  to  time 
arbitrary  commands  ;  and  from  partiality  and  refpeft  of 
perfons  ;  what  I  have  laid  down  muft  be  true  ;  and  the 
contrary,  not  only  falle  but  impious.  But  however, 
fince  this  is  a  point  of  the  utmoii  confequence,  I  fiiail 
proceed  to  other  arguments,  and  (hew  how  inconfillent 
it  is  with  the  good  of  mankind,  to  fuppofe  any  merely 
pofuive  things  to  be  part  of  the  ingredients  which  confti- 
tute  true  religion. 


OLD    A55   THE    CREATION'.  123 

CHAP.     XI. 


Thefuppojing  things  meyely  pofitive  to  be  made  the  ingre- 
dients of  rcligion\  is  inconfijhnt  zoith  the  good  of  man- 
kind as  xvell  as  the  honor  oj  God. 

THE  bappincFs  of  human  fociv-^ty,  and  of  every  par- 
ticular memberj^confifling  in  the  due  obfervatioii 
and  pratt-icc  of  morality;  whatever  diverts,  or  difcou- 
rages  that,  mud  be  highly  injurious  :  now  it  is  certain, 
that  the  mind  may  be  over-loaded  as  well  as  the  body  ; 
and  il.c  more  it  is  taken  up  with  the  obfervaiion  of 
ihinors,  which  arc  not  of  a  moral  nature,  the  lc(s  it  will 
be  able  to  attend  to  thofc  that  are  ;  which  requirinc;  the 
application  of  tlie  whole  man,  can  never  be  rightly  per- 
formed, wliile  the  mind,  by  laying  ftrefs  on  other  things, 
h  diverted  from  attending  on  them;  efpecially  if  it  be 
confidered,  that  fupcrftition,  if  once  fnfFered  to  mix  with 
religion,  will  always  be  gaining  ground.  If  religion  is 
to  be  heard,  no  unneccITary  things  will  be  admitted; 
but  if  it  be  not,  where  fliall  wc  ftop  ?  If  people  are 
once  brought  to  believe  fuch  things  arc  good  for  any 
thing,  they  will  be  apt  to  believe  they  are  good  for  all 
things;  at  leaft,  pretences  will  never  be  wanting  for  a 
thoiifand  things  of  this  nature;  and  there  is  nothing  of 
this  kind  that  men  will  not  come  into,  if  they  are  made 
to  believe  they  carry  any  merit  with  them  :  Thefc  they 
will  be  p'in8unl  in  obfcrvini;,  in  hopes  to  atone  fur  in- 
du!:^ing  ihenjfelves  in  their  darling  vices;  which  they, 
not  knowing  how  to  leave,  and  yet  willing  to  fecure 
th.cir  future  hnppinefs,  hope  by  the  help  of  fuch  expe- 
dients to  compound  with  Heaven  :  and  then  vainly  i- 
manjnc,  thov  cannot  have  too  manv  things  of  this  na- 
turc  ;  or  fiiew  too  great  a  7cal  f<?r  the  nraBicc  of  them. 


124  CHRISTIANITY    AS 

when  afTured  by  their  priefts  fwho  as  they  fcndly  ima- 
gine, know  the  whole  counfel  of  God)  that  they  are 
acceptable  to  the  deity  :  and  tend  to  make  him  propi- 
tious to  the  religious  obfervcrs  of  them. 

The  banditti,  and  bravoes  mod  religioufly  obferve 
the  orders  of  (heir  church,  about  not  eating  flefh,  &c. 
and  inftances  of  this  nature  might  be  produced  from 
the  moft  imm.iral  in  all  churches ;  who,  not  falisfied  with 
praBifing  luch  thinsrsthetTifelvesj  think  it  highly  merito- 
rious to  compel  odiers  to  do  the  fame.  And,  indeed, 
the  fubllan'pof  religion  has  been  deftroyed  in  moft  pla- 
ces t(^  make  room  for  fuperftition,  immorality  and  pcr- 
fecution  ;  which  laft,  when  men  want  reafon  to  fuppnrt 
their  c-pinions,  always  fupplics  it.s  place.  And  are  there 
not  even  now,  numbers  in  the  bed  reformed  churches, 
of  the  fame  Icntiments  with  thofe  Dr.  Scott  complains 
of?  "  Wh(  /'  he  fays,  "  perfuade  themfeives,  that  God 
is  wonderful])  (onccrned  about  fmall  things,  about  tri- 
fling opinions  ar.d  indifferent  anions,  and  the  ritfs  and 
modes,  and  appendages  of  religion  ;  and  under  ihisper- 
fuTifion  they  hope  to  atone  for  all  the  immoralities  of 
their  lives,  by  the  forms  and  outfides  of  religion;  by 
uncommanded  feveritics,  and  affc6led  fingularities ;  by 
contend'ng  for  opinions,  and  flickling  for  parties;  and 
being  pragmatically  zealous  about  the  borders  and  frin- 
ges of  religion,"     And, 

I  am  afraid  it  is  loo  true,  as  is  obfervcd  in  the  leilers 
concerning  inlpiration;  that  "  men  have  thought  it  an 
honor  to  be  filled  that  which  ihcy  call  zealous  ortho- 
dox, to  be  firmly  linked  to  a  certain  party,  to  load  oth- 
ers with  calumnies,  and  to  damn  by  an  abfolute  autho- 
rity the  red  of  mankind  ;  but  have  taken  no  care  to  de- 
monftrate  the  fincerity  and  fervor  of  their  piety,  by  an 
exad  obfervation  of  ihe  goipel-morais :  Which  has  come 
to  pafs  by  reafon  that  orthodoxy  agrees  very  v.'ell  with 
ourpaffions;  whereas  the  fevere  morals  ol  the  golpci 
are  incompatible  with  our  way  of  living."  Ar.d  one 
w  uld  be  apt  to  thirdu  that  zeal  for  fpecubiivc  opinions, 
and  zcdl  for  morality  were  fcarce  coFifident.  IJici.ld  he 


LyLiJ    AS    TILL  M'. i:ati;i:. ,  J  2^ 

ioim  his  judgment  from  what  he  fees  mod  pra^ifcd. 
•  Moral  goodiielt.,"  fays  Dr.  ScoU,  '•  is  the  grcjn  ilijmp 
;»nd  imj)rcrs  that  renders  men  current  in  il;e  citc<  n\  oF 
God  ;  whereas  on  tlic  conirary,  the  common  brand  by 
u'hich  livfocriics  and  lalfo  preiendcrs  to  religion  nTc 
lligniaii/.ed.  is  tlieir  being  zealous  for  the  pofi.tives,  and 
cold  and  iiidifFerent  as  to  the  morals  of  religion." 

"  And,  in  general,  we  und  mere  moral  principle^  of 
fuch  weight,  that  in  our  dealings  witli  men,  we  are  lel- 
dom  fdtished  by  ihe  fulUft  alTurance  given  us  of  their 
zeal  in  cej'g'on,  imtil  we  hear  (omcihing  further  of 
their  charatler.  If  wc  are  lo'd  a  man  is  rt.li}.;i-  ^f^L^^}^ 
OILS,  we  flill  afk.  What  are  his  morals?  P>ut  if  we  iiear 
at  firit  that  he  has  honefl  moral  principles,  and  is  a 
man  of  natural  jullice  and  gor>d  temper,  wc  feldoni 
think  of  the  oihcr  qucftioii,  Whether  he  be  religious 
and  devout." 

It  is  a  general  obfcrvaiion  in  h.idorv,  that  where  any 
tiling  has  had  the  appearance  only  c;f  *i)icty,  and  migiil 
be  oblerved  without  any  virtue  in  tTic  foul,  it  eafily 
found  erHertainment  among  fiiperftinous  nations.  Hence 
'J'acitus  {'ay>s,  *•  Men  extremely  liable  to  luperftiiion, 
are  at  the  {mwq.  time  as  violently  averfe  to  religion."  Le 
Clerc  not  oidy  makes  the  fame  remark,  but  fays,  •'  Thofe 
who  had  a  confufed  notion  of  Chriflian  piety,  believed 
it  could  not  maintain  i;fclf  without  the  help  of  outwaid 
objects;  and  I  know  not  what  heathenifii  pomp,  which 
at  lad  extinguiflied  the  fpirit  of  the  gofpel,  and  fublti- 
tuted  paganifm  in  its  room." 

Whatever  appearance  it  might  h^ive  of  piciv,  what 
\irtne  did  it  require  in  the  praQice,  to  make  war  with 
the  Saracens  for  the  holy  land;  (though  confidering  the 
impieties  committed  there,  it  might  be  called  tmholy ;) 
yet  [o  highly  meritorious  was  this  projcB  for  fevcral  a- 
ges  thought  to  be,  that  \  all  fhnals  of  bigots  for  its  fake 
have  frequcnih'  gone  from  the  W'f  ft  to  fight  men  in  the 
f!aft,  who  never  did  ihem  any  harm;  and  thefe  bigots, 
prcfuming  on  the  merits  of  t!iis  facrcd  expedition,  .were 
ipcfl  cuor.i^.ouliv  (lagitions. 


120  CRlilSTI  AX'ITY    AS 

B.  If  this  was  fuperftition,  it  was  built  on  a  notion' 
which  had  long  before  prevailed,  of  believing  it  a  piece 
of  piety  to  vifit  Jerufalem,  and  the  holy  places  there. 
The  great  St.  Jerome  fays,  Cej'te  adcrajfe  uhi  Jleturunt 
pedes  domini.  pars  fidri  eft.  Sec.  "  That  it  was  un- 
doubtedly a  part  of  faith,  to  go,  and  worfiiip  in  thofe 
places,  where  the  feet  of  our  faviour  had  once  flood; 
and  to  have  a  fight  of  the  tracks,  which  at  this  day  con- 
tinue frefli,  both  of  his  nativity,  crofs  and  pafTion." 

A.  I  believe  St  Jerome,  when  he  fays.  We  ought  to 
worOiip  where  the  feet  of  our  Lord  ftood,  chiefly  in- 
tended his  laft  footfteps  when  he  mounted  up  to  Hea- 
ven;  the  print  of  which,  fays,  Sulpicious  Severus,  re- 
main to  this  day.  Qucecunque  applicabantur,  infoUns 
humana  fufcipcre  terra  rejpueret,  excujjis  m  ora  apponen- 

iium  Jccpc  rtiarmorihihs. Et  cum  quotidie  conjluen- 

imm  fides  certatim  domino  calcat  adiripiaf.,  damnum  ta- 
men  arena  non  fentiat  :  &  cadem  adhuc  fui  fpeciem,  ve- 
ht  imprejjis  fignaia  vcfigiis,  terra  cvjlodit.  And  Pau- 
liniis  fays  the  fame. 

A  flri£l  obfervance  of  fuch  things  as  require  no  vir- 
iue  in  the  prafticc.  and  may  with  great  eafe  be  pun6lu- 
ally  obferved,  makes  the  fuperflitious  liable  to  be  every 
where  cheated  by  your  TartuiTs,  or  Mackw — ths;  while 
men  who  put  their  whole  flrefs  on  morality,  are  repre- 
fcnted  not  only  as  enemies  to  religion,  but  even  as  en- 
couragers  of  immorality,  and  mere  libertines,  becaufe 
they  are  for  liberty  in  thinking;  though  this  cannot  fail 
to  make  men  fee  the  folly  of  Jicentioufnefs  in  afcling. 

A.nd  indeed,  we  (hall  generally  find  ihofe  ccclefiafi- 
i.cs,  who  inveigh  mofl  againft  free  thinking,  are  the  real 
encouragcrs  of  immoralitv  ;  by  fcreening,  not  only  the 
mofl  immoral  of  their  own  order  on  pretence  of  pre- 
ferving  the  honor  of  the  church,  though  to  the  diflionor 
of  religion;  but  alfo  by  laying  the  mofl  moral,  if  they 
differ  from  them  in  fpeculative  points,  under  conllant 
fijfFerings,  to  enforce  them  to  play  the  hypocrites  Vvith 
God  and  man  :  And  who  is  it  that  the  currupt  part  of 
the  clergy  fliew  more  inveteracy  againPf,  than  the  very 


OLD    AS   THE    CR  K  .\^' U^  N' .  \  U.1 

bed   men  of  their  own  order,  for  not  approving  ibefe 
jiicihodsP 

fit  is  worth  while  to  remark,  how  differently  men  are 
treated  for  civil  and  ecclcfiaftical  oHbnrcs :  "  In  civil 
rafes,"  as  a  right  reverend  and  excellent  author  ob- 
ivcs,  the  offender,  if  his  crime  be  not  capital,  fuffers 
a  temporary  punifliment,  proportioned  to  the  fault  be 
i\is  committed;  and  when  he  has  undergone  that,  noth- 
ing further  is  required  of  him,  except  in  Ibme  cafes  to 
find  fecurity  for  his  good  behaviour  for  the  future.  But 
in  cafes  of  herefy,  there  is  no  regard  to  the  degree  of 
the  offence,  in  the  punilhment  inflifted  :  Nor  is  there 
any  end  of  it.  It  is  not  enough  to  have  luffered  the 
leverefl  punifhment,  though  for  the  hnailelt  offence;  it 
i  is  not  enough  to  give  fecurity  of  not  offending  for  the 
future:  The  innocent  offender  mull  declare  (what  it  is 
oftentimes  impoffible  he  Ihould  declare)  that  he  has 
changed  his  fentiments,  and  is  become  orthodox ;  and 
thih,  ihough  perhaps  no  methods  of  convi8ion  have 
been  ufed,  except  that  of  punifliment  be  one.  This  is 
the  miferable  condition  of  a  conviQ-herctick  :  The. 
punifhment  which  fell  on  him  for  exprefling  thoughts 
heretical,  he  muft  continue  to  eudure  for  barely  think- 
ing; which  is  a  thing  not  in  his  own  power,  but  depends 
on  the  evidence  that  appears  to  him:  He  mult  for  ever 
(cruel  juftice!)  for  ever  fuffcr  for  his  private  thought^, 
(ihough  they  go  not  beyond  his  own  heart]  the  punifli- 
ment of  this  overt-a6l  has  once  drawn  upon  him.  Tu 
punifli  totits  quoties^  as  often  as  thefe  ovcrt-a6ls  are  re- 
peated, will  not  faiisfy  the  holy  office. If  an  offend- 
er cannot  be  convifled  of  herefy,  he  may  however  be 
conviBed  of  writing,  or  fpcaking  againlt  the  eftablifhcd 
doBrine  of  the  church  ;  and  that  will  draw  on  him  all  the 
fame  confeijuenccs,  that  herefy  would  do. — Well  6,oc<> 
this  author  advilb,  whatever  you  do,  be  orihodo:c :  Or- 
thodoxy will  cover  a  nmltitude  of  fins,  but  a  cloud  of 
virrucs  cannot  cover  the  want  of  the  minuieft  particle  of 

orthodoxy. It  may,   I  doubt  not,    be    demonitratcd 

with  t!ie  greateil  evidence,  that  all   chriftun  churcho. 


128  CHRISTIAN  IT Y    AS 

have  fufFered  more  by  their  zeal  for  orthodoxy,  and  by 
(he  violent  methods  taken  fo  promote  it;  than  from  the 
utmoft  efforts  of  their  greaicft  enemies.  But  for  all  that. 
the  world  will  ftill  ;hink  the  fame  methods  nccen"ary." 
.  'A  man,  who  has,  or  preiends  to  liave  a  blmd  zeal 
for  thofe  things,  which  difcviminate  his  i'cR,,  though  he 
be  ever  fo  immoral,  too  often  finds  countenance  and 
credit  from  them;  and  though  thought  a  devil  bv  oth- 
ers, pafles  for  a  faint  wiih  his  own  party  :  So  that  ihe  {\i- 
perllitious  lie  under  temptati_-p  ;o' be  vicious,  and  the 
vicious  to  atf  fuperftitioufly.      Nay, 

'•  The  v^'ay  that  men  are  apt   to   take  to  pacify   God, 
is"  as  archbifhop  'i  illotit)n  otifervcs,  *'  by  forne  exicr 

nal  piece  of  religion. Such  as  were  facrifices  among 

the  Jews  and  Heathens. — The  jews  pitched  upon  thofe 
which  were  mod  pompous  and  folemn;  the  richeft,  and 
the  mofl;  coiily ;  fo  they  might  but  keep  their  {\ns,  thcv 
were  well  enough  content  to  olTer  up  any  thing  elfe  to 
God  ;  they  thought  nothing  too  good  for  him,  provided 
he  would  not  oblige  them  to  become  better. 

'♦  And  thus  it  is  among  ourfeives,  when  we  appre- 
hend God  is  dilpleafed  with  us. We  are  content  to 

do  any  thing,  but  to  learn  righteoulnefs. 

*•  As  to  the  church  of  Rome," he  fays,  "  they  (a^ 

they  pretend)  are   the  moO;   flvilful  people  in   the  world 

to  pacify  God. 1  do  not  wrong  them  by  reprefenting 

them  enquiring  after  this  manner:  Shall  I  go  before  a 
crucifix,  and  bow  rayfelf  to  it,  as  to  the  high  God? — 
To  which  of  the  famts  and  angels  ihall  I  go  to  mediate 
for  me,  and  intercede  on  my  behalf?  Will  the  Lord  be 
pleafed  with  thoufands  of  ■pater-nojln'S^  or  with  ten 
thousands  of  Av^-Maries?  Shall  the  hofl  travel  in  pof- 
feffion,  or  myfeif  undertake  a  tedious  pilgrimage?  Or 
fhall  I  liR  myfelF  a  foldier  for  the  holy  war?  Shall  I 
give  my  eftate  to  a  convent  ?  Or  chaftife,  and  punifli  my 
body  for  the  fin  of  my  foul  ?" 

The  heathen  prieils,  knov.'pg  what  could  render  them 
acceptable  to  the  people,  made  the  chief  part  of  their 
religion  to  confift   in  gaudy   fliews,  pompous   ceremo- 


OLD    AS   THE   CREATION. 


•»9 


nics;  and  fuch  other  tricks  as  ferved  to  amufe,  and  di- 
vert thern,  who,  provided  they  entertained  (uch  notions 
as  created  a  reverence  for  their  priells,  and  believed 
they  could  difcover  to  them  the  will  of  their  God^; 
nn'ght  be  as  leud,  and  wicked  as  their  Gods  themfelvcs  : 
"  Are  the  Gods  angry  ?  Muft  we  repent  of  our  crinies, 
and  re-enter  into  the  paths  of  natural  juftice  to  divert 
their  thunder  ?  Not  at  all ;  only  take  a  calfof  fucha 
colour,  calved  at  {"uch  a  tinnc,  and  let  his  throat  be  cut 
by  a  religious  butcher,  in  a  fuch  drefs,with  a  confecratcd 
knife;  and  the  Gods,  as  you  will  find  by  the  entrails, 
will  be  ftrait  appealed.' 

The  mahometans    make  the   going  a   pilgrimage   to 
Mecca,  the   highefl  aO.  of  religion ;  and   there,  out  of 
deep  devotion,  play    many    monkey-tricks;  and   then, 
they  return  cleanfcd  from  all  impurity.     As  to  the  Jew-- 
ifh  priefts,  and   the  Dotlors,  who  depended  on  them, 
we  learn  from  our  iaviour,  how  they   made  the  moral 
law  void  by  their  vain  traditions  ;  and  that  the  temple 
then,  as  the  chur.ch   in  after-times,  was  made  the  grand 
pretence.    And  what  vile  things  has  not  the  abuled  name 
of  the  church  patronized  ?  Nay,  even  in  the  beft  con- 
llituted  church,  have  we  not  lately  had  numbers  of  men 
fond  of  the  name  of  high-church,  whofe  religion  chief- 
ly confided  in  drinking  for  the  church;  curfing,  fwear- 
ing,  and   lying  for  the   church  ;  raifing  riots,  tumults, 
and  fedition,  in   favor  of  a  popifh  pretender,  and   all 
for  the  fecurity  of  the  proteftant  church  of  England ;  and 
in  having  a  profound  veneration   for  black  gowns,  no 
matter  what  the  wearers  are ;  and  a  great  contempt  for 
men   in    black   cloaks,  how   dcferving  loevcr ;   and  in 
firmly  believing,  that  ihofe  who  go  to  places  with  ftec- 
ples  can  never  be  in  the  wrong;  and  that  ihofe  who  go 
to  places  without  them,  can  never  be  in  the  right;  with- 
out knowing  what  cither  hold,  or  fo   much    as   what  is 
the  true  meaning  of  even  the  word  church? 

What  advantage  have  not  the  Popilh  priefls  gained 
by  their  arts  of  reconciling  the  praftice  of  vice  with 
the  profpctl  of  Heaven.     The  Jcfuits,  the'  the  young- 

O 


T^O  CHIRSTIANITY    AS 

eft  order,  yet  flourifh  moft,  being  the  mod  expert  in 
this  artifice;  as  may  be  feen  in  Mr.  Pafcal's  Provincial 
Letter-s.  But  all  the  Popifh  priefts  agree,  in  defending 
their  fuperflition  by  fire  and  faggot;  while  their  church- 
es are  open  fanOuaries  for  the  moft  flagicious ;  which 
fhews  how  fenfible  they  are,  that  fuperftition  and  immo- 
rality fupport  each  other.  And  perhaps,  it  is  but  rca- 
fonable,  that  the  places  where  they  learn  vile  things, 
fhould  proteft.  them  when  they  have  commitedthe  vileft. 
It  is  by  thefe  means  that  holy  church  gets  a  terrible  par- 
ty, who  cannot  refufe  to  maim  or  murder,  as  their  fpirit- 
ual  proteQors  dire8,  for  fear  of  being  delivered  up  to 
civil  juftice ;  and  not  only  your  mean  rogues,  but  even 
the  greateft,  have  been  frequently  fcreened  this  way. 

The  fuppofing  indifferent  things  equally  commanded 
with  matters  of  morality,  tends  to  make  men  believe 
they  are  alike  neceffary:  Nay,  the  former  will,  by  de- 
grees, get  the  better  with  the  fuperftitious  j  and  acquire 
fuch  a  veneration  by  age,  and  to  make  men  have  re- 
courfe  to  them  upon  all  occafions,  though  ever  fo  un- 
feafonable.  If  people  can  be  fo  far  impofed  on,  as  to 
admit  fuch  things  into  their  religion,  they  will  as  eafily 
be  perfuaded  to  put  a  greater  ftrels  on  things,  though 
of  fome  ufc  in  religion,  than  their  nature  will  bear  to 
the  confounding  things  of  the  greateft  moment  with 
thofe  of  the  fmalleft  :  and  if  this  is  reckoned  fuperfti- 
tion,  much  more  ought  the  other  to  be  thought  fo. 

The  not  diftinguifhing  means  from  ends,  has  been 
the  occafion  of  endlefs  fuperftition ;  and  there  have 
been  numbers,  in  all  ages,  efpecially  of  the  female  fcx, 
who  have  thought  themfelves  very  religious,  if  they, 
though  to  the  negle£l  of  their  family-concerns,  went 
from  church  to  chapel,  from  chapel  to  church,  and 
were  punftual  in  obferving  all  church  ceremonies,  with- 
out regarding  the  end  for  which  alone  they  could  be  in- 
ftituied;  fo  that  inflead  of  being  humble,  affable,  and 
good,  they  have  proved  big  with  the  wortt  of  pride, 
fpiritual  pride;  cenfuring  and  defpiling  their  neighbors, 
though  ever   fo  good,  if  they  we^re  not  as  punciual  ^s 


OLD    AS    THE    CREATION. 


181 


tlienifelves  in  obfcrving  thofc  things;  and  the  conceit 
they  had   their  own   godlincfs,  has  made  thcni  as  iroii- 
blcfome  at  home  as   ahroad,  as  had  wives  as  neighbors. 
Upon  the  whole,  nothing  can  be  of  woiTc  confcqucnce, 
than   thus   to    depreciate    morality,    by  mixing    things 
oT  an  indifferent  nature  with  it;  becaufe,  as  experience 
fhews,  men  are  more  or  lefs  virtuous   according  to  the 
value   they  put  on    virtue  ;  and    can  a  man,  who    afts 
contrary  to  rcafon,  not  be  an  enemy  to  religion  founded 
onreafon?  The   precepts  of  natural   religion,  and  the 
rules  of  right  reafon,  cannot   but   make   ftrong  impref- 
fions  on  rational  creatures;  what  is  fixed  on  the  minds 
of  men,and  wrought  in  as  it  were  with  their  very  confli- 
tuiion,  cannot  eahly  be  broke  through  ;  human  nature 
is  apt  to  dart,  and  recoil  at  any  (uch  attempt:   And  yet 
fome  have  found  a  mod  edeftual  way  to  break  through 
it,  by  teaching  men,  that  the  mod  moral   anions,  with- 
out a  right  notion,  forfooih,  in  certain  things  of  another 
nature,  are  to  be  looked  on,  3iS  fpUndida  pcccata,  and 
partaking  of  the  nature  of  fin. 

It  is  the  chief  bufincfs  of  preachers,  to  diew  the  rea- 
fonablencfs  of  the  doBrines  they  teach,  as  the  mod  ef- 
feftiial  way  of  operating  on  rational  creatures;  and  all 
the  laws  of  natural  religion  being  built  on  their  own  rea- 
fonablcnefs,  they,  who  attend  to  the  dilates  of  their  rea- 
fon, can  fcarce  fail  to-pay  a  ready  and  chearful  obedi- 
ence to  ail  its  laws  ;  but  when  men  take  things  merely 
on  authority,  and  would  have  taken  the  contrary  on  the 
fame  authoity  ;  rcafon  is dilcardcd,  and  rational  motives 
ceafe  to  operate  :  nor  can  men  any  longer  perform  mo- 
ra! duties  with  a  free  and  cheerful  miiid ;  but  davidily 
obey,  out  of  fear,  the  fuppofed  arbitrary  commands  of 
a  being  too  mighty  to  be  contended  with  ;  and  that  only 
with  a  view  to  atone  for  immoralities. 

As  long  as  men  believe  the  good  of  the  fociety  is  the 
fupremc  law,  they  will  think  it  thcii  duty  to  be  governed 
by  that  law  ;  the  belicbing  God  recjuircs  nothing  of  them 
but  what  is  for  the  good  ol"  mankind,  will  place  the  whole 
of  their  religion  inbeuevolent  anions, and  to  the  utmod 


132  CHRISTIANITY    AS 

of  their  abilities  copy  after  the  divine  original ;  but  if 
they  are  made  to  believe  there  are  things  which  have  no 
relation  to  this  good,  neceflary  to  falvation  ;  they  muft 
fuppofe  it  their  duty,  to  ufe  fuch  means  as  will  mofl.  ef- 
feftually  ferve  thispurpofe;  and  that  God,  in  requiring 
the  end,  requires  all  thofe  means  as  will  beft  fecure  and 
propagate  it.     And, 

It  is  t«  this  principle  we  owe  the  mod  cruel  perfecu- 
tions,  inquifitions,  cruiades  and  maflacres;  and  that 
princes  have  endeavored,  not  only  to  deftroy  their  fub- 
jeds,  but  to  difinherit  their  own  iflue,  and  to  make 
room  for  fuppofititious  children.     And, 

It  is  to  this  principle  we  alfo  owe  innumerable  tu- 
mults, feditions,  and  rebellions,  even  againft  the  beft 
of  princes;  as  well  as  endlefs  feuds  and  animofities  in 
private  families,  and  among  the  neareft  relations :  They 
"whom  this  principle  governs  cannot  be  good  men,  good 
fubjefts,  good  citizens,  or  good  neighbors;  no  ties  of 
friendfliip  or  gratitude,  no  vows  or  oaths  can  bind 
them,  when  the  intereft  of  fuch  things,  as  they  think, 
they  are  obliged  to  promote,  on  pain  of  God's  difplea- 
pleafure,  requires  the  contrary  conduB. 

They  Jews,  as  they  were  moft  fuperftitious,  fo  were 
ihey  moft  cruel ;  and  as  the  Papifts  have,  beyond  all 
other  Chriflians,  introduced  into  religion  things  which 
are  far  from  contributing  to  the  good  of  mankind ;  fo 
they  have  exercifed  a  matchlels  cruelty  for  the  fupport 
of  them  :  And  no  wonder,  fince  their  priefts  gain  by 
the  fuperftition  of  the  people,  and  confequently,  in- 
fpire  them  with  a  proportionate  hatred  againft  all  who 
will  not  comply  with  it.     And, 

Among  Proteftants,  of  what  denomination  foever, 
they  who  lay  the  greateft  ftrefs  on  ufelefs  [peculations, 
modes  and  ceremonies;  are  for  the  moft  part  four  ill- 
natured  perfons,  ready  to  come  into  any  perfccuting. 
meafures  for  their  fake.  But  nothing  has  done  fo  much 
mifchief  as  that  moft  monftrous  opinion  of  Impcrium  in 
Imperio.  Thofc,  who  pretended  to  a  fpiritual  empire, 
claimed,  as  well  they  might,  a  divine  right  to  judge  of 


OLD    AS    THE   CREATION.  I33 

ihe  extent  of  that  empire,  and  to  do  all  thry  judged  ne- 
ceflary  for  its  fiipport;  and  conlcqucntly,  that  they  had 
a  right,  fince  temporal  things  mufl  give  place  to  fpiriiu- 
al,  to  depofe  the  governors  of  the  flate,  whenever  they 
judged  it  ncccflbry  for  the  fafciy  of  the  church.     It  is 
from  hence  there  h^ve  hcen  fo  many  tumults,  feditions, 
infurref^ions,  rebellions,  civil  wars,  murders  and  maf- 
facres  upon  the  pretence  of  religion;  and  which  at  lafl 
ended   ip   the  enilaving  of  the   Chriftian   world  to  the 
pope,  as  head  of  tlie  church  ;  whofe  power  of  depofing 
heretical  princes  was  for  many  ages  univerf^lly  allowed ; 
no  nation,  no  univerfity   ucclaring   againll  it;    nor  fo 
much  as   one   divine,    civilian,  or   cafiiift.     Nor   were 
things   mended,  when,  by  reafon  of  the  great  fchifms 
about  the  popedom,  councils  pretended   to  govern  the 
church  :   They  then  carried  their  power  to  fuch  a  height, 
as  diipofed   princes  to  enter  into  agreements  with   the 
popes,  to  whom  they   yielded  a  great  deal,  to   be  pro- 
te6led  in  what  they  had  referved  to  themfelves.     They, 
therefore,  who  maintain,  that  people  may  forfeit  their 
properties,  by    fchifm,  herefy,   infidelity,  &c.  play  the 
hypocrites,  when  they  pretend  the  power  of  princes  is, 
more  facred  than  the  properties  of  the  people,  for  whofc^ 
fake  they  have  all   their  power.     And  therefore  we  mav 
juflly  conclude,  that  they  who  are   for  foliciting  kings 
and  magidrates  to  affift  the  church  in  punifhing   mifbc- 
lievers,  are  equally  enemies  to  the  power  of  kings,  as 
well  as  to  the  rights  of  the  people;  and  they  have  never 
failed  to  fhew  it,  whenever  they  have  found  it  their  in- 
tereft. 

And  though  at  fir  ft  thofe  princes  were  idolized,  who 
were  the  inftruments  of  their  cruelty ;  yet  when  by  their 
means,  the  people  were  entirely  at  the  devotion  of  the 
clergy,  they  too  were  foon  forced  to  fubmit ;  and  had 
juft  caufc  to  curfe  their  own  predeceffors  bigotry,  which 
enabled  the  ecclefiaflics  to  infult  them  as  they  pleafcd. 
And  what  difturbances  have  not  your  Beckets,  Lauds, 
&c.  created  here,  when  they  got  into  power,  and  be- 
came then  as  infolcnt  as  b<2fore  they  were  fubmiftlvc? 


134  CHRISTIAWITY    AS  .«» 

Father  Paul,  no  ftranger  to  our  conftitution,  in  one  oF 
his  letters,  writ  in  the  reign  of  king  James  I.  fays  thus: 
"  As  for  the  Englifh,  I  am  in  fear;  the  great  power  the 
Bifhops  have  though  under  a  king,  ma'kes  me  very  jea- 
lous; for  fliould  they  have  an  eafy  prince  or  an  archbi- 
Ihop  of  a  high  fpirit,  the  kingly  power  muft  fink  by  the 
bifhops  afpiring  to  an  abfolute  dominion." 

I  believe  you  will  allow,  that  in  the  late  times  men 
were  as  much  in  earneft  about  religion  as  ever;  and  yet 
hy  their  mixing  feveral  things,  not  of  a  moral  nature, 
with  it,  and  thinking  all  means  proper  to  promote  them 
lawful;  impofture  and  zeal,  bigotry  and  hypocrify  were 
lirangely  blended  together.  And  as  we  are  afTured  by 
an  eminent  hiftorian,  it  was  the  opinion  of  Cromwell, 
that  "  the  moral  laws  were  only  binding  in  ordinary 
cafes;  but  that  upon  extraordinary  ones  ihefe  might  be 
fuperceded ,  he,  and  that  fet  of  men.  juftifying  their 
ill  aftions  from  the  pra6lice  of  Ehud  and  Jael,  Sampfon 
and  David."* 

Here,  indeed,  they  were  no  hypocrites;  but  frankly 
confeffed  what  at  the  bottom  influences  all  thofe,  who, 
though  they  have  not  the  grace  to  own  it,  make  things, 
not  of  a  moral  nature,  neceffary  ingredients  of  religi- 
on, and  thereby  give  too  juft  occafion  for  this  remark 
of  archbifhop  Tillotfon's,  "  That  it  will  be  hard  to  de- 
termine, how  many  degrees  of  innocence  and  good- na- 
ture, or  of  coldnefs  and  indifference  in  religion,  are 
neceffary  to  overbalance  the  fury  of  a  blind  zeal;  fince 
feveral  zealots  had  been  excellent  men,  if  their  religion 
had  not  hindered  them  ;  if  the  do8rines  and  principles 
of  their  church  had  not  fpoiled  their  difpofition."  What 
can  be  a  greater  fatyr  on  any  religion,  than  that  it  is  able 
to  fpoil  the  befl  difpofition;  and  that,  if  it  does  not 
make  men  arrant  devils,  it  is  only  becaufe  nature  is  too 
hard  for  principles. 

B.  Thefe  fure  are  uncommon  principles. 
A.  Not  fo  uncommon,  as  you  may  imagine,  finceali 
religion  inclines  men  to  imitate  what  they  worfhip;  and 

"■  Bp.  Burnet's  fum  of  aflfdirs  belore  the  reliorat.  p.  46 — 79. 


OLD    AJ   THI   CREATION.  I35 

they  who  believe  that  Gud  will  damn  men  for  things 
not  moral,  mud  believe,  that  in  order  to  prevent  dam- 
nable opinions  frbm  fpreading,  and  to  flicw  themfelves 
holy,  as  their  heavenly  father  is  holy,  they  cannot  fhcw 
too  mnch  enmity  to  thofc,  againft  whom  God  declares 
an  eternal  enmity;  or  plague  them  enough  in  this  life, 
upon  whom  in  the  life  to  come  God  will  pour  down  the 
plagues  of  eternal  vengeance.  Hence  it  is,  that  animo- 
fity,  enmity  and  hatred,  have  over-run  the  Chridiaii 
world ;  and  men,  for  the  fake  of  thefe  notions,  have 
exercifcd  the  uimon:  cruelties  on  one  another;  the  moft 
curfing  and  damning  churches  having  always  proved  the 
mod  perfecuting.  The  Papifls,  though  they  declare  it 
to  be  their  duty  to  love  their  own  enemies,  yet  looking 
on  all  proteftants  as  the  enemies  of  God,  think  it  meri- 
torious to!  murder  them ;  and  proteftants  had  no  fooner 
renounced  thofe  perfecuting  principles  of  popery,  but 
they  too  fliamefully  praflifed  the  fame  themfelves,  for 
the  fupport  of  fuch  trifling  notions  as  the  public  had 
not  the  lead  interefl  in.  And  before  the  happy  revolu- 
tion, the  fpirit  of  perfecution  was  fo  outrageous,  that 
proteflants  ruined  proteflants  upon  the  account  of  rites, 
ceremonies,  habits,  Sec.  to  the  great  joy  of  the  com- 
mon enemy.     And, 

Though  there  may  be,  even  now,  fome  who  will  not 
forgive  their  being  debared  the  exercife  of  their  former 
tyranny,  and  would  be  glad,  at  any  rate,  to  deftroy  that 
hated  liberty  we  are  now  blefifed  with;  yet  I  may  ven- 
ture to  fay,  that  all  who  have  fo  juft  an  opinion  of  reli- 
gion, as  to  think  it  requires  nothing  but  what  is  for  the 
good  of  mankind,  are  to  a  man  zealous  for  the  prcfent 
government,  eftabliflied  on  the  principles  of  civil  and 
reh'gious  liberty. 

To  preferve  which,  the  legiflaturc  has  not  only  ex- 
cluded all  Papifts,  as  men  of  perfecuting  principles, 
from  the  crown;  but  by  affording  prote6tion  to  diffen- 
ler^,  has  fet  the  differing  churches  in  South  and  North 
Britain  on  a  level,  well  knowing,  that  neither  civil  nor 
ecdefiadical    liberty  can   be  prefervcd  on  any   other 


136  CHRISTIANITY    AS 

foot.  Had  they  gone  a  ftep  farther,  and  excluded,  on 
the  flriftefl;  tefts,  men  of  perfecuting  principles  from 
iriferior  polls,  as  well  as  the  perfecuting  Papiils  from 
the  higheft,  they  had  afted  up  to  thofe  principles  of 
proteftantifm  upon  which  the  revolution  is  founded. 
And  all,  who  are  in  earneil  about  religion,  would  have 
been  highly  pleafed  to  have  it  an  eftablifhed  maxim, 
that  no  man  ought  to  fuffer  in  his  perfon,  his  proper- 
ty, or  reputation,  for  bis  opinion  in  matters  of  mere 
religion. 

They,  who  think  force  lawful,  for  the  fupport  of 
fuch  opinions  as  cannot  be  fupported  by  reafon,  (as 
what  church,  when  it  has  power,  does  not  ?)  cannot 
but  think  fraud  fo  too ;  efpecially  when  it  is  ufed  not 
only  for  men's  eternal  but  temporal  good,  and  to  pre- 
vent fuch  feverities,  as  otherwife  would  be  thought 
wholefome  and  neceffary.  How  can  men  of  thefe 
principles  think  any  untruth  not  lawful,  when  it  is 
neceffary  to  guard  fundamental  truths  ?  Nay,  muft 
they  not  think  it  much  more  their  duty  to  deceive 
men,  for  the  fake  of  their  eternal  good,  than  to  de- 
ceive children  or  fick  people  for  an  infinitely  lefs  good ; 
efpecially  when  the  temporal  intereft  of  the  deceivers 
is  joined  with  the  fpiritual  intereft  of  the  deceived ; 
who,  happy  men,  have  the  good  luck  to  be  cheated 
into  paradife ;  and  by  the  ilratagem  of  a  pious  fraud 
to  obtain  an  heavenly  crown  ?  If  it  be  lawful  to  de- 
ceive melancholy  perlons,  who  defign  to  poifon  them- 
felve^,  and  put  a  remedy  in  the  place  of  the  poifon, 
can  any  think  fuch  an  artifice  unlawful,  when  he  be- 
believes  it  is  to  hinder  millions  from  imbibing  fuch 
notions,  as  arc  rank  poifon  to  their  immortal  fouls  ? 

It  is  with  an  ill  grace  that  thofe  proteftants,  who 
are  for  reftraining  the  liberty  of  the  prefs,  or  fuffering 
nothing  to  be  printed,  but  what  has  undergone  their 
fpunges,  rail  at  the  papilts  for  their  index  expiirgatori- 
us  :  Thefe  men  may,  indeed,  plead  authority  ;  fmce, 
as  Daille  obferves,  "  This  opinion  has  always  been  in 
the  world  ;  that  to  fettle  a  certain  and  affured  eftima- 


OLD     AS    THE    CREATION. 


»37 


tion  upon  that  which  is  good  and  true,  (ihat  is  to  fay  ;) 
upon  what  we  account  to  be  fuch  ;  it  is  ncccdary  to  re- 
move out  of  the  way  whaifoever  may  be  a  hindrance 
to  it:  Neither  ought  we  to  wonder,  that  even  thofe  of 
the  honcll,  innocent,  primitive  times  made  ufe  ofthere 
deceits,  Ceeifig  for  a  good  end  they  made  no  fcruple  to 
forge  wiiole  books. 

I'hey,  indeed  (and  (uch  there  arc,  to  the  honor  of  the 
prclent  time,  not  a  f'ew]  who  think  finccrity  will  carry 
men  to  Heaven,  lie  under  no  temptation  to  ufc  pious 
frauds;  but  for  men  of  other  principles,  though  they 
go  under  the  name  of  fatliers  and  faints,  there  is  no  de- 
pending on  them;  fince  a  defire  to  deceive  people  into 
their  opiniont;,  will  hold  in  proportion  to  the  zeal  they 
have  for  propagalitig  thole  opinions. 

If  iholli  men,  in  whofe  hands  the  facred  books  from 
lime  to  time  have  been  chiefly  depofired,  did  allow  that 
every  man  was  to  judge  for  himlelf  of  their  meaning,  in 
order  to  make  him  acceptable  to  God;  thertf  could  be 
no  danger  of  their  being  dcfignedly  corrupted  :  But  if 
they  believed,  that  a  certain  let  of  opinions  was  neceffa- 
ry  to  falvation,  then  they  mull  have  thought  ihemfelvcs 
in, charily  obliged  to  take  the  mofl  proper  methods  to 
bring  men  to  enibrace  them  ;  and  con'icquently  muft 
have  believed  it  their  duty  to  fubftitute  fome  words  of 
their  own,  which  would  beft  exprcfs  thofe  opinions,  on 
v.'hich  the  falvation  of  men  depended,  in  the  room  of 
others,  whicl)  were  apt  to  lead  them  into  fatal  errors  ; 
fince  by  thus  changing  of  founds,  they  might  fave  mil- 
lions of  fouls,  who  they  'Acre  confident  would  other- 
wife  everlaftingly  perifli.  Mufl  not  the  fame  principle 
that  obliged  them  to  impofe  their  own  works,  inflead  of 
the  word*  of  God,  in  their  creeds  and  articles,  on  pain 
of  damnation,,  equally  oblige  thcin  to  aft  the  fame  part 
in  relation  to  the  fcripture  ?  And  if  men  h.ave  fluck  fo 
clofe  to  this  principle,  that  they  have  (whenever  .they 
had  a  convenient  opporti:niiy)  left  out,  added  to,  or  al- 
tered all  r)thcr  books  of  religion  whatever,  which  have 
fallen  into  their  hands ;  there  can  be  no  rcafon  to  thin|<j 

R 


138  CRHISTiAN-ITY    AS 

they  would  not  do  the  fame  with  the  bible,  where  the 
motives  were  fo  much  ftronger  ?  "  It  is  no  wonder," 
fays  that  primitive  father  Dyonyfius,  bifliop  of  Corinth, 
*'  that  fome  attempt  to  adulterate  the  holy  writings  of 
our  Lord  ;  fmce  they  have  bafeiy  falfified  fuch  as  are  of 
an  inferior  authority."  And  it  mufi;  be  either  to  put  a 
flop  to,  or  prevent  this  praQice,  that  the  revelation 
concludes  with  a  curfc  on  all  who  fhould  make  any  al- 
teration m  that  book.  And  it  is  morally  impoffibie,  but 
they  who  thought  it  their  duty  to  commit  the  moft  bar- 
barous a6ls  of  cruelty  for  propagating  of  opinions, 
fhould  not  think  it  lawful  to  ufe  deceit  for  the  fame  end  ; 
which  they  can  never  imagine  to  be  evil, while  they  fup- 
pofc  it  lo  ufeful  for  the  faving  of  the  fouls  of  men, 
without  giving  up  all  the  other  indireQ  methods  they 
took  to  hinder  men  from  feeing  what  may  be  faid  for 
or  againft  any  opinions. 

Nor  is  there  any  one  thing  in  which  all  parties  agree, 
but  in  taking  it  for  granted,  that  their  adverfaries  will 
fcruple  no  means  to  gain  credit  to  their  opinions,  or  to 
difcredit  thofe  of  their  adverfaries;  and  in  order  to  it, 
mifrepfefent  their  perfons  as  well  as  opinions,  and  make 
men  faints  or  devils,  as  it  fervcs  their  caule  :  which,  as 
you  will  find  in  church-hiflory,  has  afforded  a  number 
of  miracles  for  the  orthodox,  and  as  many  judgments 
on  the  heierodox  :  And  if  there  be  miracles  on  both 
fides,  ours  to  be  fure  are  divine,  and  yours  diaboli- 
cal. 

If  ever  the  words  of  David,  that  all  men  are  liars, 
were  literally  true,  it  has  been  in  this  cafe;  and  all  hif- 
lory  fhews  the  jullnefs  of  my  lord  Bacon's  remark : 
Maxime  hahenda  funt  jjro  fuJpeBis.  qucs  pendent  quomo- 
docunque  a  7'cligione  ;  ut  prcdigia  livii. 

The  Arabian  writers  are  full  of  miracles  done  by  Ma- 
homet, which  they  impofe  on  people,  bv  telling  them, 
that  "  Mahomet's  enemies  would  not  invent  them;  and 
his  friends  are  forbid  telling  lies  of  him  on  pain  of  datn- 
nation." 

R.  You  may  make  as  hold  as  you  will  with  Maho- 


oil*     AS      IME    CRLATiON,  I39 

jMdians;  but  can  you  charge   proiellaiu  writers,  much 
lefs  the  holy  fathers,  with  any  luch  praBices  ? 

A.  I  hope,  it  is  no  crime  to  take  notice,  that  one  of 
the  ten  reafons  the  celebrated  Chillingworlh  gives  for 
his  tuniinj^  Papifl,  is,  "  Becaulb  the  protellant  caufc  is 
now,  and  hath  been  from  the  beginning,  maintained  with 
falfifications  and  calumnies,  whereof  the  prime  contro- 
verly-writers  are  notorioufly,  and  in  a  high  degree, 
;;uilty."  And  upon  his  return  to  the  church,  he  fays, 
•liaco.i  intra  mnros  peccatur  6?  CKtra  ;  which  is  in  plain 
Engl i Hi,  priep.s  of  all  dcnoyninations  will  lie  alike.  And 
1  mav  add,  that  it  is  fo  fully  proved  in  the  hiflorical  ef- 
fay  of  the  thirty-nine  articles,  that  that  claufe  in  the 
twentieth  article,  that  the  church  has  power  to  decree 
riles  and  ceremonie.-;,  and  authority  in  controverfies  of 
faith,  had  neither  the  fanttion  of  parliament  or  convo- 
cation ;  that  no  one  has  offered  the  lead  reply,  though 
for  the  honor  of  ihofe  good  church-men  who  firft  forg- 
ed it,  and  thofe  who  fincc  defended  it,  we  might  expeft 
all  that  could  be  faid,  though  the  claufc  had  not  given 
them  a  power  whicli  can  only  belong  to  parliaments,  of 
decreeing  rites  and  ceremonies;  and  another  power, 
which  can  belong  to  no  mortal;  authority  in  controver- 
sies of  faith.  What  credit  ought  to  be  given  to  the  re- 
prcfentaiions  of  modern  divines,  we  may,  in  fome  mea- 
iure,  learn  from  a  pamphlet  entitled.  The  Reprefenta- 
tion  of  the  prefent  State  of  Religion ;  with  regard  to 
the  lateexceffive  Growth  of  Infidelity,  Herefy  and  pro- 
fancnel's,  as  it  paffed  the  lower  houfe  of  Convocation: 
Where  are  almoft  as  many  notorious  falfehoods,  as  there 
arc  paragraphs ;  not  to  fay  any  thing  of  a  certain  paftoral 
letter.  \i\d  if  we  look  into  church-ftory,  we  fliall  find 
it  to  have  been  the  conftant  practice  of  a  certain  fet  of 
men,  not  only  to  impute  to  their  adverfaries  opinions 
which  they  dit'owiicd;  but  to  reprefent  thofe  opinions  as 
ready  to  prevail,  was  it  not  for  their  intcrpofition  :  By 
which  means  they  hoped  not  only  to  be  highly  reveren- 
ced for  their  great  zcal,J)ut  to  have  new  powers  granted 
iheni  to  opprcfs  mankind.     Thus  the   confequence  of 


140  CHRISTIANITY    AS 

belying  the  followers  of  Wickiiff,  was  the  fhtute  at 
hccretico  comburendo,  granted  at  the  petition  of  the  cler- 
gy ;  and  the  belying  the  Albigenfes,  Waldcnfes,  Sec. 
raifed  a  crufado  again  ft  thofe  poor  people. 

As  for  the  holy  fathers,  they,  as  Daille  has  a  whole 
chapter  to  prove,  did  not  think  themrelves  in  their  con- 
troverfal  writings  (and  moft  of  their's  were  fuch)  oblig- 
ed to  fpeak  the  truth;  but  that  every  thing  was  lawful 
which  ferved  to  gain  the  vi8ory.  They  thought  they 
might  by  way  of  economy  or  difpenfation,  fay  one 
thing  and  mean  the  contrary  :  "  Origen,  Methodius, 
Eufebius,  AppoUinaris,"  (fays  St.  Jerome)  '•  have  writ 
largely  again  ft  Celfus  and  Porphyry  ;  do  but  obferve," 
fays  he,  "  the  manner  of  their  arguing,  and  what  flip- 
pery  problems  they  ufed.  They  alledged  againft  the 
Gentiles,  not  what  they  believed,  but  what  they  thought 
neceffary  ;  no7i  qucdfentnmt,  fed  quod  necejfe  ejl^  dicunt. 
And  adds,  I  forbear  mentioning  the  Latin  writers,  as 
Tertullian,  Cyprean,  Minutius,  Viflorinus,  I,aftan»ius, 
and  Hilary;  left  I  fhould  feem  rather  to  accufe  others, 
than  defend  my felf:"  And  yet  he  goes  on  charging  not 
only  St.  Paul,  but  even  Jefus  Chrift  himfelf  with  the 
fame  praftice.  And  there  was  nothing  fo  facrcd  that 
could  efcape  being  changed,  cither  in  whole  or  in  part ; 
even  the  canons  of  the  famous  council  of  Nice,  as  well 
as  the  canons  of  other  councils,  have  been  falfified  ;  and 
thofe  forged  canons  of  Nice  the  popes  for  many  ages 
impofed  on  the  Chriftian  world  as  genuine;  and  the  an- 
cient Liturgies,  though  things  of  daily  ufe,  underwent 
divers  alterations:  Nay,  even  the  creeds  themfelves, 
though  thought  to  be  the  facred  depofitum  of  the  faith, 
have  had  the  fame  fate.  "  It  is  well  known,"  fa}  s 
Bennet,  "  that  the  ApoiUes  creed  has  received  various 
additions  to  the  original  form;  That  the  Nicene  creed 
was  enlarged  by  the  Conftaniinopolitan  father.':,  and  hr's 
alfo,  with  refpc8.  to  the  filioque,  been  interpolated  bv 
the  Latin  church;  that  it  is  probable,  the  Latin  church 
has  interpolated  the  Athanafian  creed  too,  with  refpeci: 
to  the  filioque  :"  Nay,  the  Athanafian  creed  itfelf,  as  bi- 
fhop  Burnet  has  fhewn,  was  a  forgery  of  the  eighth  ccp. 


OLD    AS    rur.   CRK/MION 


141 


the  pnmiMve 
ChriP-ianifm^ 


^iiry.  Nor  did  tlicy  confine  their  for^e  ics  to  church - 
matters,  but  praclilcfl  on  the  imperial  laws,  and  in- 
{erted  in  the  Thoodofian  code,  a  retcii->t  of  Conllan- 
tine,  relating  to  the  power  of  bilhops,  ong  before  vc- 
pel  led- 

The  farther  back  »vc  <;o,  the  greater  was  tiie  recouiTc 
to  pious  frauds.  Scahi;er,  ipeading  or 
ChriPrians,  favs.  omnia^  qu(r  pulaban 
conduccre.)  bibliis  intcrfrrucrunt.  And  as  he  hippoles, 
nothini;  certain  o!"  l)\c  church  till  the  hmes  of  Piiny, 
fo  he  favs.  fpeakin.^  ofiij^-  fccond  century,  Acho  vcr- 
hum  Dei  inejjicax  ejje  ccnfuerunt  ut  j-egtum  Chriftifinz 
vundacio — ■ — promoveri  poffe  difiderunt^  ut  qui  utmavi 
illiprimimtntiri  cccpijfi'nt.  And  Caflaubon  la\s.  Jlhid, 
me  vehcvientcr  movit^  quod  vid  cam  primly  ccclefiie  tempo - 
roribus  qitavi  plurimos  extitij/'e,  qui /acinus  palmar  mm  ni- 
dicabant,  cozlrjlem  veritatcvi  Jigmentis  fuis.  irc  adyjtii  ■:.  ; 
que  Jacilim  nova  ilia  doHrina  gcntmm  fapirntibus  admit- 
teretiir.  And  the  learned  lilondel  {^ys.  "  That  the 
fecond  centurv  of  chrillianity.  whether  you  confid^r 
the  immoderate  impudence  of  impoflors,  or  the  de- 
plorable crcdulirv  of  believers,  was  the  tnofl  iraferable 
lime,  and  exceeded  all  others  in  holy  cheats  ;  audthaf, 
to  the  difgracc  of  Chriflianily.  there  was  a  greater  n- 
vcifioa  to  lying,  more  fidelity,  and  a  greater  fimplici- 
ty  not  to  depart  from  the  truth,  to  be  found  in  profane 
authors,   thnn  the  Chriflian  writers." 

Our  mod  learned  bifhop  Stillingflect,  fays.  "  Tlint 
antiquity  is  niofl  defe6tive  where  it  is  moll  ufeful ; 
namely,  in  the  times  immediately  after  the  apolllcs  : 
And  that  the  fathers  were  often  deceived  with  pious 
frauds,  but  then  it  was  when  they  made  for  the  Clirif- 
tians."  And  the  pious  bifliop  Fell  docs  not  fpe;.!- 
quite  fo  tenderly  in  faying,  Tanta  fv.it  primi.s  fcculis 
Jingendi  licentia.  tarn  prona  in  credendo  facihtas,  ut  re- 
rum  gef.arvin  fides  (xindc  gravitcr  Ichnrnverit ;  nee  or- 
his  tantum  tcrrarvm^^  fed  (3  Dei  ceclrfia  de  temporibui 
fuis  myjiicis  mcrito  querrdur. 

How  unh  nip\'  •'vere  w-;  '»r  the  ]^vv    had  wc  no'  th^ 


142  CHRISTIANITY    AS 

realon  and  na:ure  of  things  (which  no  priefts  can  alter) 
to  depend  on  ,  bat   were  intirely  obliged  to  take  our 
ieligious  fentiifients  from  men,  who  as  far  as  we  have 
i:ny  account  of  things,   have,   even  from   the  eariieflt 
timer,,  not  fcrupled  to  forge,   not  only  whole  paffages, 
but  whole  bocks  ;   and  left    nothing   entire  on    wh'ch 
they  they  could  lay  their  foul  hands  :   W;uch,   as  that 
s^reat  and  hon?ll  critic  Ddille  obferves,   "  has  rendered 
the  writmgs  and  venerable  monuments  of  antiquity  fo 
imbroiled,  and|  perplexed,  that  it  will  be  the    hardeP. 
matter  in  tlie  w|orld  for  any  man  to  make  out  any  c!e«ir 
or  perfect  difcoji/ery  of  thofe   things,  which    fo   many 
leveral    artills    nave   endeavored  to   conceal  from  us." 
As  to  this  impo|[ing  temper  of  the  ecclefiaftics,   I  {hall 
only  fay,  that  it  is  plain  from  hiftory,    that  tiie. ambi- 
tious, domineering  part  of  the  clergy,  the  impofers  of 
creeds,  canons   tmd  conftitutions  have  proved  the  com- 
mon plagues  ot  ;  mankind  ;   and  the   true   authors  and 
fomenters  of  the  imoll  general  and   moft  fatal    calami- 
ties,  which  havel  befallen  the  Chriftian  world.      What 
the  confequence  was  of  impohng  creeds,  may  be  learnt 
from  an  eminent  father,  who  flourifhed  when  the  trade 
of  creed-making  was  at  its    height.      '•'  It  is,"   fays  St. 
Hilary.   '"'  a  thin^r  equally  deplorable    and  dangerous, 
•  that  there  are  at   prefent  as  many   creeds,   as  there  are 
opinions   among  ^men. — We    m^ke  creeds  arbitrarily, 
and  explain  them  as  arbitrarily, — We  cannot  be   igno- 
rant, that  iince  ilis  council    of  Nice,"  (there  it  feems 
ihe  fatal  mifchief  began)   ''  we   have  done  nothing  but 
make  creeds.- -We  make  creeds  every  year,  nay,  ev- 
ery uioon  ;   we  repent  o:  whit  we  have  done  ;   we  de- 
fend thofe  that  repent ;  we  anitiiematize  thofe  we  have 
defended;  v/e  condemn  the  doflrine  of  others  in  our- 
felves,    or   our  own  that  of   others ;   and    reciprocally 
tearing  one  another  in  pieces,   we  have  been  the  caule 
of  one  another's  rain." 

Thus  you  fee,  how  fraud  and  force  are  anwoid-ible, 
vvhen  it  is  believed  things,  hiving  no  foundation  in 
nature  ani  rcalbn,  iire  neccifary  pirts  of  religion  ;   and 


OLD  AS  THE   CRfcATlON.  I43 

ecclellaflical  hiftory  contains  a  continued  fcene  of  vil- 
lainy, for  the  fupport  of  fuch  notions  :  And  that  the 
more  good  fcnle.  piety,  and  virtue  any  man  was  en- 
dowed with,  the  more,  if  he  did  not  come  mto  thofe 
notions,  was  he  haled,  and  perfecuted,  as  a  mofl  dan- 
gerous enemy.     But, 

Before  I  leave  this  melancholy  fubjeft,  I  mufl  ob- 
ferve,  iheie  men  have  done  their  bell  tojuftify  are- 
mark  of  Uriel  Acofta,  who,  in  his  Exemplar  Vitoc  hu- 
mance,  fays,  *'  That  when  men  depart  ever  fo  little 
from  natural  religion,  it  is  the  occafion  of  great  ftrifei; 
and  divifions;  but  if  they  recede  nmch  fioni  it,  who 
can  declare  the  calamities  which  enfue  ?"  And  can 
men  more  depart  from  it,  than  by  imposing  upon  their 
brethren,  cither  by  fraud,  or  force,  things  no  ways 
tending  to  the  the  good  of  mankind  ? 

Though  we  cry  up  the  great  advantage  we  have  a- 
bove  all  other  animals,  in  being  capable  ol  religion, 
yet  thofe  animals,  we  defpife  for  want  of  it,  lierdmore 
focially  together;  except  luch  carnivorous  creatures 
which  necellity  feparates.  The  ants,  notwithflanding 
they  have  (lings,  are  crouded  in  vafl  numbers  in  the 
fame  hillock;  and,  having  all  things  in  common,  fecm 
to  have  no  other  contention  among  them  but  who 
ftiall  be  mofl  aftive  in  carrying  on  the  common  intc- 
reft  of  their  fmall  republic.  And  much  the  fame  may 
be  faid  concerning  the  bees  and  other  animals  ;  yet 
men  though  they  cannot  lublill  but  in  fociety,  and 
have  hands,  fpeech,  and  reafon  to  qualify  ihem  for 
the  blcfhngs  of  it  above  all  othci  animals ;  nay,  wiiat 
is  more,  have  religion,  defigncd  to  unite  them  in  ihc 
firm  books  of  love  and  friendfhip,  and  to  enaaixe  tlicui 
to  vie  with  one  another  in  all  good  oflfices ;  and  the 
good  natured  laity  too  have,  at  a  vafl  expence,  hired 
perlbns  to  inculcate  thefe  generous  notions  ;  yet  alas  * 
Ml  fpite  ol  ihele  of  all  helps  awd  motives,  religion  has 
been  made  by  thefe  very  perfons,  a  pretence  to  render 
menunfociable,  fierce  and  rruel;  and  to  act  every  thing 
deftvuclive  to  (heir  common  wclfnre  :    And  the  jneatc: 


144  CHPvISTIANITY    AS 

the  number  of  the(e  religious,  and  the  more  expence 
people  have  been  at  in  maintaining  them,  the  more  of 
thefe  mifchiefs"have  they  moil  ungratefully  occafioned 
to  their  generous  benefaftors. 

B.  Granting  that  a  deluge  of  e\ery  thing  that  is  ill 
has  overflowed  Chriftendom,  and  does  fo  Itill  in  moft 
places  ;  and  that  religion  has  been  made  a  handle  for 
fuch  barbarities,  as  human  nature,  left  to  itfelF,  would 
ftartle  at  ;  ye":  hoiv  is  this  to  be  remedied  ? 

A.  Education  is  juftly  efteemed  a  fecond  nature,  and 
its  force  (o  ftrong,  that  few  can  wholly  fhake  off  its 
prejudices,  even  in  things  unreafonable  and  unnatural : 
and  mult  it  not  have  the  greatcft  efficacy  in  things  agree- 
able to  reafon,  and  fuitable  to  human  nature  ?  Let  thofc, 
iherefore,  who  have  the  education  of  youth,  recorn- 
iTiend  morality  as  the  end  of  all  religion  ;  and  let  every 
thing,  not  tending  to  promote  the  honor  of  Cod  and  the 
good  of  man,  be  accounted  fuperftition  ;  let  the  youth 
be  taught  to  join  the  ideas  of  virtue  with  the  ideas  of 
beauty,  pleaiure,  and  happinefs  ;  and  the  ideas  of  vice 
with  tbofe  of  deformity,  grief,  and  mifery  :  there  would 
then  be  little  room  for  fo  odious  a  thing  as  vice  to  take 
poffeffion  of  the  minds  of  the  people,  andjuftle  out  vir- 
tue fo  firmly  rooted.  For  thefe  ideas,  thus  early  afifo- 
ciated,  would  by  degrees  become  infeparable;  efpecial- 
ly  if  men,  as  they  grew  up,  were  frequently  fhewn  the 
ijeceffaiy  connexion  between  thefe  ideas;  and  how  ef- 
fential  virtue  is  to  the  felicity  of  nations,  families,  and 
private  perlbns ;  and  on  the  contrary,  how  miferable 
vice  mud  render  men  in  every  Ration  of  life. 

It  was  after  this  manner,  that  the  heroes  of  old,  thofe 
benefaflors  to  mankind,  were  educated  ;  and  the  dif- 
courfes  of  the  philofophers,  who  had  the  inrtru8ing 
them,  were  full  of  the  intrinfick  lovelinefs  of  virtue 
and  the  deformity  of  vice;  and  taught  them  to  direct 
all  their  aQrons  to  the  common  good,  as  to  a  common 
centre ;  and  that  their  future  as  well  as  prcfent  happi- 
nefs depended  on  it.  But  afterwards  the  education  of 
vonth  being  corrm^f'ed  to  men  of  another  ftamp,  devot- 


OLD    AS   THE    CREATION.  I45 

cd  to  the  intcreft  of  their  own  order;  they,  inOead  of 
infufing  thcfc  noble  (entiments  into  ihem,  perfuaded 
them  that  their  feparatc  inlereft,  with  the  ihinps  on  which 
it  depended,  which  they  called  the  good  of  the  chinch, 
was  to  be  their  chief  aim  :  And  fo  little  regard  have  fome 
men  had  to  rhe  common  good,  that  they  have  indullri- 
oufly  dreffed  up  vice  in  fuch  lovely,  and  virtiie  in  luch 
odious  colours,  as  to  maiutain,  that  bating  the  confe- 
quenccs  of  a  future  ftate,  they  would  a6t  like  fools, 
who  did  not  indulge  themfelves  in  a  vicious  courfe. 
And  I  believe,  men  of  fuch  prmciples  cannot  boaft  of 
much  more  virtue,  than  a  late  prelate  of  uncommon 
parts  and  learning,  who  from  the  pulpit  endeavored  to 
prove,  that  '•'  in  this  life  the  virtuous  man  is  moft  mifer- 
ablc}"*  and  who,  by  all  his  aftions,  efpecially,  by  his 
late  monllrous  pra6Hces,  fhewed  how  firmly  he  had  be- 
lieved  his  own  dotlrine;  and  how  refolved  he  was,  that 
virtue  fhou  d  not  make  his  prefent  life  miferablc. 

£.  I  grant  you,  it  is  of  the  utmoft  confcquence  to  the 
common-wealth,  that  youth  fhould  be  rightly  inflrutlcd 
in  all  (uch  principles  as  promote  the  common  good  ; 
but  can  you  imagine  pagan  philofophers  could  infufe 
more  generous  fentiments  into  them,  than  Chriftian  cler- 
gy-men ? 

A.  I  do  not  think  fo,  when  they  are  fuch  clergy-men  C/t-^-^ 
as  thofe  who  have  at  prefent  the  inltruBing  our  youth  ; 
otherwifc  I  cannot  help  giving  into  the  fentiments  of  a 
noble  author,  who,  fpeaking  of  the  education  of  youth, 
vvhen  inftrutled  by  philofophers,  fays,  "It.  tended  to 
make  them  as  ufcful  to  the  Ibciety  the  lived  in  as  poffi- 
ble.  There  they  were  trained  up  to  exercife  and  labor, 
to  accuftom  themft-Kes  to  r.n  active  life;  no  vice  was 
more  infamous  than  (loth,  nor  any  man  more  contempt- 
ible, than  he  who  was  too  lazy  to  do  all  the  good  he 
could.  The  le6ures  of  their  philofophers  (erved  to 
quicken  ihesn  up  to  this;  (hey  recommended  above  ail 
things  the  duty  to  their  country,  the  prelervation  of  the 
'aws  and   public    liberty;    fubfervient  to  which   they 

•>    ,«, ..o.|  .,,.  '•  I,;,,    fermon  oi\  Mi.  Boimcf. 


146  CHPvISTI  ANITY    AS 

preached  up  moral  virtues,  Cuch  as  fortitude,  temper- 
ance, jqftice,  a  contempt  of  death,  &c.  They  taught 
their  youth  how,  and  when  to  fpeak  pertinently;  how 
to  a6l  like  men,  to  fubdue  their  paflions,  to  be  public- 
fpiritcd ;  to  defpife  death,  torments  and  reproaches,  rich- 
es, and  the  fmilcs  of  princes  as  well  as  their  frowns,  if 
they  flood  between  tl.em  and  their  duty.  This  manner 
of  education  produced  men  of  o!  another  Pamp  than  ap- 
pears now  upon  the  theatre  of  the  world,  fuch  as  we  are 
fcarce  worthy  to  mention,  and  mufi:  never  think  to  imi- 
tate, till  the  like  manner  of  inftitution  grows  again  into 
reputation  :  Which  in  enflaved  countries  it  is  never  like 
to  do,  as  long  as  the  ecclefiallics,  who  harve  an  oppofite 
intereft,  keep  not  only  the  education  of  youth,  b«t  the 
confciences  of  old  men  in  their  hands." 

B.  This,  I.  confefs,  is  the  right  way  to  prevent  im- 
morality j  but  if  every  thing,  as  you  contend,  ought  to 
be  looked  on  as  fuperftitious  which  is  not  of  a  moral 
nature,  fuperO.ition  has  fprcad  itlelf  over  the  face  of  (he 
earth,  and  prevailed  more  or  lefs  to  all  times  and  piace5. 

A.  This  is  no  more  than  what  hath  been  owned  long 
ago  by  a  very  good  judge,  Vv?ho  fays,  fuperjlitio  fiifaper 
o^tntes^  opp'vcjfit  omnium Jere  anmios,  atque  hominum  oc^ 
Gupavit  imbeciUUat:m.  And  the  univerfality  of  fuperfli- 
?ion  is  in  efiPeft  owned  by  every  fe8,  in  affirming  thai 
ibperftition  is  crept  into  ail  {cB.^-,  and  that  it  is  the  chief 
hufinefs  of  their  refpeBive  teachers  (o  promote  it :  And 
is  it  poffible  to  be  otherwife,  as  long  as  men  are  tau.^ht 
to  build  their  religion  on  a  narrower  foundation,  than 
that  on  which  the  univerfal  being  has  univerfdlly  laid 
It? 

It  is  the  obfervation  o^  the  naturalifts,  that  there  is  no 
fpecies  of  creatures,  but  what  have  fome  innate  weak- 
nefs,  which  makes  them  an  eafy  prey  to  other  animals, 
that  know  how  to  make  the  advantage  of  it  :  Now  the 
peculiar  foible  of  mankind  is  fuperftition,  which  at  a;} 
times  has  made  them  liable  to  be  pvaclifed  on,  not  by 
creatures  of  different  fpecies,  but  by  thofe  of  their  ov,-n  ; 
^.vho.  by  a  confident   pretence   of  'niowipg  more   thaa 


OLD    AS    THE    CRli  ATI  ON'.  I47 

luC!  rr  ighbors,  have  firft  circaniveiued  ihe  many,  the 
crc^^ik!us  a»rl  unwai)';  and  iifterwards  forced  ihc  free- 
thinking  few  into  an  oijtw^aid  compliance:  And  as  far 
as  we  hive  an  account  of  things,  wc  (hall  find  that  moft 
of  the  prevailing  rupnllitioiis  have  been  ere61cd  on  this 
foundation,  and  to  it  ov\»e  their  whole  fupport.  And 
whoever  knows  any  thing  of  France  and  Italy,  not  t(y 
niention  other  countries,  cannot  but  know  that  the  bet- 
ter fort  are  ienfible  of  the  prevailing  abfurdities ;  but, 
overawed  by  the  priefts  and  mob,  are  forced  to  fub- 
mif.      And, 

The  more   fuperOition  the   people   have,  the  cafier 
they  may  be  impoied  on  by  befieging  ecclefiaftics  ;  and 
the  Ids  religion  the  clergy   have,  the  more  unanimous 
they  will  be  carrying  on   their  common  intereft ;  and 
when  i!»,  clergy   are   without   religion,  and  the   people 
abound    in   ruperilition,  the  church,  you  may  be  lure, 
js  in  a  flourifhing  cojidition ;  but  in  great  danger,  when 
incii  place  ihcir  religion  in  morality  :   For  then  all  indif- 
ferciu  things  are  looked  on   as  they  are  in  their  own  na- 
ture,   indifferent;     then    the    people  have  no   fuperfti- 
tious  veneration  for  tbe  pcrfons  of  men,  and  the  clergy 
are  ellocmed  only  in  proportion   to   the   good  they  do; 
and  every  evil  they  conunit  is  reckoned  a  breach  of  truft, 
they  being  maintained  by  the  people  chiefly  to  fet  them 
good  examples:   But  this  method  of  gaining  all  that  re- 
verence and  authority  they  pretend  to,  has,  it  fecms, 
been   too  laborious  and   fcrvile.     They  have  (I  mean, 
where  popery  prevails)  as  mailers  of  the  religious   cere- 
monies, molt  elfeBually  gained  their  end,  by  introduc- 
itjg  fuch  things  inro  religion,  as  have  promoted  a  fuper- 
fiitious  veneration   to  themfclves  ;  and  made  people  be- 
lieve, ihit  the  ciiicf  means   to  obtain  their  eternal  hap- 
pinefs,   were   of  a   diiiercnt   nature  from  ihofe,  which 
can  led  (heir   temporal    happinefs  ;  and    only  to  be  dif- 
penfed  by  them,  in  order  to  get  the  fole  management  of 
fpiriiu.'.ls  to  themfelves  ;  and  confcquently,  (fince  there 
cannot  be  at  the  fame  time  two  fupreme  powers)  of  tem- 
porals alfo  :  And  fo  well  kavc  they  fucceeded,  that,  i" 


148  CHRISTIANITY   AS 

m  tncrft  places,  the  temporal  intereft  of  the  clergy  paffes 
for  the  fpiritual  of  the  laity. 

There  are  two  ways  which  never  fail  to  make  fuper- 
ftition  prevail ;  myfteries  to  aniufe  the  cnthufiafts,  efpe- 
cially  the  pretenders  to  deep  learning,  and  all  that  ad- 
mire what  they  do  not  underftarid ;  and  gaudy  fhew,  and 
pompous  ceremonies,  to  bewitch  the  vulgar:  And  the 
popifti  church,  whofe  conduft  Ihews  how  well  they  un- 
derftand  their  intereft  may  vie  with  the  old  Egyptian 
church  for  myfteries;  and  Pagan  Rome  muft  yield  to 
Chriftian  Rome  in  fuch  fiiews,  rites,  and  ceremonies,  as 
dazzle  the  eyes  of  the  people,  and  infenfibly  gain  their 
hearts ;  and  the  more  there  are  of  thefe  in  any  church, 
the  more  the  clergy,  the  holy  difpenfers  of  them  are  re- 
verenced ;  not  to  fay  adored  by  the  unthinking  multi- 
tude ;  as  they  are  in  the  church  of  Rome.  "  That 
church  has,"  as  archbifhop  Tilloifon  obferves,  "  weak- 
ened the  force  of  Chriftianity  upon  the  hearts  and  lives 
of  men,  by  amufing  them  with  external  rites,  which  they 
have  multiplied  to  that  exceflive  degree,  as  to  make  the 
yoke  of  Chnft  really  heavier  than  that  of  Mofes;  and 
the  Chriftian  religion  a  more  external  and  carnal  com- 
mandment than  that  of  the  law;   and  have  diverted  the 

minds  of  men  from  the  main  defign  of  Chriftianity. 

They  have  had  no  leifure  to  think  of  being  good  men, 
and  to  mind  the  great  and  fubftaniial  duties  of  the  Chrif- 
tian life. The  fimplicity  of  the  Chriftian  worfhip 

they  have  incumbered  with  fo  many  frivolous  rites  and 
obfervances,  as  not  only  render  it  more  burdenfom-e, 
but  lefs  apt  to  make  men  inwardly  and  fabftantially 
good,  than  Judaifm  itfelf " 

This  great  man  obferves,  that  "  ihofe  tilings  which 
are  agreeable  to  our  nature,  our  reafon,  and  our  inte- 
reft, are  the  great  things  which  our  religion  requires  of 

us. And  that  mankind  might  have  no  pretence  left 

to  excufe  them  from  thefe,  the  Chriftian  religion  has 
fet  free  from  thofe  many  outward  pofative  obfervances, 
that  the  Jewifh  religion  was  incumbered  wi.hal;  that 
we  might  be  wholly   intent  on   thefe  great  duties,  and 


/ 


OLD    AS    THE    CREATION.  I49 

mind  nothing  in  compaiifon  of  the  real,  and   fubflantial 
virtues  of  a  good  life."  If  fo,  can  wc  fuppofe  the  Chrif-  ( 
tian  religion  has  fupcraddcd  an^pjitwJard4?£)lLii-i:e  things /c!«'4l. »- 
of  its  own.  to  hinder  us  from    being   vholly   intent  on;  ^ 

thcfe  duties  ? 

The  popifli  priefls  are  fo  Far  from  giving  iliC  people 
anv  jufl;  idea  of  God,  that  ihcy  rcprrleni  him  as  an  arbi- 
trary and  tyrannical  being,  impnfing,  on  the  higheft 
pain,  the  pra6ticc  of  ridiculous  ceremonies,  iand  the  be- 
lief of  abfurd  doftrines;  as  a  faniaftical  being,  angry 
without  cfiufe,  and  pleafed  without  reafon  ;  as  a  vain- 
glorious being,  fond  of  having  his  niinilters  and  fdvor- 
ites,  that  is,  themfelvcs,  live  in  pomp,  fplendor,  and 
luxury,  to  the  miferabie  oppreflion  of  the  people.  But 
it  is  no  wonder,  that  tViey  are  made  to  believe,  that 
God  requires  the  obferving  indifferent  things  on  the  fe- 
vered penalties  ;  fince  their  priefts  claim  the  fame  pow- 
er, in  making  fuch  things  necefl'ary  to  the  communicat- 
ing in  their  holy  church ;  out  of  which,  they  affirm,  fal- 
vation  is  not  to  be  had.  I  wifh  I  could  fay,  the  popifh 
priefts  only  were  guilty  of  this  horrid  impiety  ;  and  that 
fome  others  had  not  been  as  xealous  for  impofing  fuch 
things,  by  making  them  neceffary  terms  of  communion, 
and  damning  thofe  thatdurft  not  comply  with  them  ;  and 
who  feem  to  be  of  the  fpirit  with  the  famous  bifhop 
Gunning,  who,  when  the  prefbyterians  urged  thai  lights, 
holy  water,  and  fuch  like,  might  as  well  be  impofed  as 
the  crofs  and  lurplice ;  replied,  the  more  the  better. 
But  if  e-xternal  rites,  as  archbifhop  Tillotfon  obfcrves, 
have  eat  out  the  heart  of  religion  in  the  church  of 
Rome;  by  parity  of  reafon,  rehgion  flKuiM  feem  to 
have  made  the  deepell  impreflTion  on  the  Quakers,  who 
are  the  moft  averfe  to  things  of  this  nature  ;  and  are 
therefore  hated  by  the  formalifts  of  all  churches. 

B.  Senfible  things  make  a  deeper  impredion  on  the 
minds  of  the  common  people  than  words;  and  there- 
fore, the  ufing  fyrnholical  reprefeniafions  being  for  the 
advantage  of  religion,  why  mav  they  ncn  be  ordiunedof 
God  ? 


T50  CHIRSTIANITY    AS 

A.  If  you  mufl;  have  recourfe  to  words,  to  explain 
the  fignification  of  fuch  fymbols,  are  they  not  arbitrary 
marks,  whofe  meaning  cannot  be  known,  but  from 
words;  and,  not  being  capable  of  expreiTing  things 
more  fully  than  words,  wholly  needlefs  as  to  that  pur- 
pofe?  Nay,  words  themfelves  being  but  arbitrary  figns, 
to  multiply  fuch  figns  needlefsly  would  be  very  abfurd. 

As  to  fenfible  things  making  a  deeper  impreffion  on 
the  common  people,  that,  I  prefuvne  is  a  juft  reafon  a- 
gainft  their  ufe  in  religon  ;  becaufe  the  vulgar,  who  ge- 
nerally look  no  farther  than  externals,  do  not  ufe  them 
barely,  as  they  do  words,  to  exprefs  their  meaning;  but 
conceive  in  them,  I  know  not  what  internal  holinefs; 
and  think  fuch  fymboiical  rsprefentations  as  neceffary  as 
the  things  rcprefented  by  them;  nay,  by  degrees,  for- 
getting the  reafon  of  their  inftitution,  come  to  idolize 
them,  as  the  Ifraelites  did  the  brazen  ferpcnt :  And  this 
ihc  people  have  always  done  in  all  religions  whatever, 
xvhere  thefe  fymbolical  rep  re  fen  tations  have  been  uTed. 

The  chief  caufe  of  the  Egyptians  falling  into  groffer 
idolatries  than  od)er  lefs  knowing  nationi^,  no  doubt, 
owing  to  the  ufe  of  hieroglyphics  in  their  religious  wor- 
fliip:  An  0X5  that  laborious  and  ufeful  animal,  was  at 
firfl  only  a  fymbolical  reprefentation;  the  meaning  of 
which,  the  people  in  time  forgetting,  fell  to  down- right 
adoring  the  bead;  ant^  perhaps,  it  was  for  the  fi-ime 
reafon  that  leeks  and  onions,  and  other  garden-fluff 
came  likewifeto  to  be  worfiiipped.  But  without  look- 
ing into  the  Pagan  world,  and  Ihewing  by  what  degrees 
rhcy  ca;ne  to  worfliip  thofe  fenfible  reprefentations,  fta- 
tues  and  images;  whoever  refle61s  on  the  ufe  the  Pa- 
piPts  have  made  of  fuch  things,  mufl  fee  how  fatal  it  i.s 
to  bring  then  into  religion  :  The  images  and  pi£lures  of 
faints,  and  crofTes  were  firft  introduced,  on  pretence, 
that  being  fenfible  reprefentations,  they  might  ferve  to 
excite  people's  devotion;  but  that  end  was  foon  forgot- 
ten, and  the  fuperflitious  vulgar  worlhipped  the  very  i- 
inages,  pittures,  and  crofTes.  I  need  not  tell  you  what 
iranfubltantialion,  confubftantiation,    real  orefence,  and 


OLU    AS   THE    CUE  Ml  ON.  i^t 

Other  abfurditics  of  that  nature  are  owing  to ;  and  what 
mifchicfs  they  have  occafioned  :  But  fuppofing  fuch 
fymbolical  rcprcfentaiions  might  be  occafionally  ufed  ;is 
ii  not,  for  the  reafons  already  given,  incum!)ent  on  the 
parlies  concerned,  to  appoint,  alter,  and  very  them  as 
occafion  requires? 

B.  If  God  has  delegated  to  the  clergy  a  power  tvO  con- 
fccraie  perfons  and  things;  can  any,  whether  prince  or 
people,  dilpenfe  with  this  power,  and  fubfttiute  thingg 
unconlecratcd  ? 

A.  As  God  alone  is  abfolutely  holy,  fo  men  may  be 
faid  to  be  more  or  lefs  holy,  according  as  they  imitate 
him;  and  as  his  holinefs  confifLs  in  a  good  and  pious 
dirpofition  of  mind  ;  f  >  ihc  aflions  of  men  are  no  other- 
wile  holy,  but  as  they  flow  from,  and  arc  figns  of  a  holy 
difpofition.  Inanimate  things  can  only  be  faid  to  have  a 
relative  holinefs,  as  made  ufe  of  in  atlions,  by  which 
men  cxi)refs  that  holy  difpofition  ofmind,  and  can  la(t 
no  'ongcr  than  they  are  thus  employed.  What  holinefs, 
either  rciil  or  relative,  would  the  ark  now  have?  Tho' 
it  once  had  fuch  a  legal  holinefs,  that  more  than  fifiy 
ih niCand  reapers  were  deflroyed  for  peeping  into  it.* 
Nay,  perfons  who  want  all  real  holinefs,  may  yet  have 
a  relative  holinefs,  as  miniflcrs  employed  by  the  con^ 
gtegntion  nbout  holy  things;  but  this  can  be  no  more 
than  a  derivative  holinefs,  and  can  lalt  no  longer  than 
the  holy  aftion  they  arc  about;  and  belortgs  equally  to 
thofe  from  whom  it  is  derived.  Thus  all  the  relative 
holinefs  which  concerns  public  v.'orfhip,  whether  as  to 
perfons,  places,  or  things,  mufl  be  derived  from  the 
congregation;  and  nothing  lure  can  be  more  abfiird^ 
rhan  to  imagine  the  clergy,  by  at.y  form  of  word,>,  cm 
beftow  any  permanent  holinefj,  whether  real  or  relative, 
of  timber,  (tone,  &c.  And  therd'ore  the  method  ufed 
by  archbifhop  Laud,  in  confocraling  a  church,  was  ge- 
nerally cried  out  on  as  profane,  and  tending  to  juiiify 
thofe  cDnfecrations  ufed  in  the  Greek  and  Latin  church- 
es, whereby  ihey  cheat   the  people   o?  immcnf?  f'jns 


152  CHRISTIANITY    AS 

But  It  is  no  wonder,  if  they  who  claim  this  power  in  re- 
lation to  inanimate  things,  (hould  pretend  to  convey 
men,  though  ever  fo  wicked,  a  real  inherent,  nay,  inde- 
lible holy  chara6ler;  though  v.'herein  that  con fi (Is,  they 
themfelves  cannot  tell.     But, 

"What  the  prieRs  aim  at,  by  this  cant,  is  to  make  peo- 
ple believe  their  prayers  are  of  greater  efficacy  than  thofe 
of  rhe  unfanQified  laity;  very  well  knowing,  that  if  the 
people  were  To  weak  as  to  believe  it,  they  would  be 
thought  neccfiary  on  all  occafions  efpecialiy  to  perfons 
on  their  death  beds.  What  advantages  they  have  made 
by  being  then  thought  thus  neceffary,  no  one  can  be  ig- 
norant of.  I  do  not  wonder,  (hat  fo  loofe  an  haranouer 
as  St.  Chryfoftom  fhould  fay,  "  The  prayers  of  the  peo- 
ple, which  are  weak  in  themfelves,  laying  hold  on  the 
more  prevailing  prayers  of  the  prieRs,  may,  by  them,  be 
conveyed  to  Heaven."  But  I  admire,  that  the  judicious 
bifhop  Poiter,  the  king's  profeffor  of  divinity  at  Oxford, 
iliould  maintain  the  fame  pofition,  and  think  to  fupport 
it  by  his  father's  authority  :  But  this  is  modeft  in  com,- 
parifon  of  what  Hi  ekes,  Brett,  and  others  of  that  ftamp, 
affign  to  prielts ;  in  fuppofing  they  have  fuch  iranfcend- 
ent  privileges  by  virtue  of  their  indelible  charafler,  that 
they  can  bltfs  or  curfe  authoritatively;  nay,  that  their 
very  prayers  to  God  himfelf  are  authoritative  prayers. 

B.  Though  fome  have  had  too  little  regard  for  natu- 
ral religion,  as  being  too  ftubborn  toyield  to  any  felfifli 
views";  yet  that  will  notjuftify  you  for  levelling  your 
arguments  againft  the  divine  omnipotency.  Are  we  not 
the  creatures  of  God;  and  may  not  our  creator  give  us 
"what  arbitrary  commands  he  pleafes? 

A.  Not  to  repeat  what  I  have  feid  already,  I  fhall  on- 
lyaflcyou,  Why  may  not  God  deceive  us  ?  Tell  us  one 
fihing,  and  aft  the  contrary?  Is  not  his  power  abfolute? 
and  his  will  who  can  rehlt  ?  Would  you  not  reply,  that 
God,  as  he  is  infinitely  good  and  happy,  can  have  no 
motive  to  deceive  us  ?  And  that  he  could  do  whatever 
he  thought  lit  for  the  good  of  his  creatures,  wiihoJU 
having  recourfe  to  fuch  mean  fliiQs  ?  And  will  not  thi., 


OLD    AS    THE    C  K  £  A X  1  O  M  . 


153 


Teafon  equally  hinder  him  from  burdening  us  wlrh  arbi- 
trarv  commands?  Is  not  one  as  much  as  the  other,  in- 
confiflcnt  with  his  wifdom  and  goodnefs,  by  which  his 
power  is  aIv\^,iysdircQed  ?  And  oF  the  two  it  fliould  fccrn 
lefs  abfurd,  that  God  might  deceive  for  thrir  good, 
than  impole  arbitrary  things  on  them  for  their  hurt;  by 
annexing  levcre  penalties  on  non-obfervance. 

B.   May  not  God  give  us  arbitrary  commands  to  try 
our  obedience  ? 

A.  A  man,  who  knows  not  the  hearts  of  others,  nor 
forefees  how  they  will  aft,  may  think  it  prudent  to  try 
people  in  things  of  little  or  no  moment,  before  he  truds 
them  in  greater;  but  God,  who  fore  knows  what  men 
will  do  on  all  occafions,  can  need  no  fuch  trial.  If 
earthly  kings,  who  may  be  deceived,  and  for  the  molt 
part  are  fo,  would  be  juflly  efleemed  tyrants,  if  they 
require  things  of  their  fubjeds  merely  to  try  their  obe- 
dience ;  how  can  we  think  this  of  the  Omnifcient,  infi- 
nftclv  glorious  king  of  kings?  Though  was  a  trial  ne- 
ccflary,  moral  and  immoral  things  would  be  the  mofl 
proper  I'ubjefts  for  it;  becaufe  we  cannot  praftice  one, 
or  refrain  from  the  other,  without  fubduing  our  lufls 
and  pafTions :  But  what  fpeculative  articles  will  not  an 
ill  man  profefs?  Or  what  indifferent  things  will  lie  not 
praftife,  to  be  indulj^ed  in  any  one  darling  vice? 

And  now  do  not  you  think  we  may  jullly  conclude, 
that  whatfoever  God  requires  us  to  believe,  orpraclife, 
is  purely  for  our  good;  and  confcqucntly,  that  no  be- 
lief, or  praftice,  which  does  not  contribute  to  that 
good,  can  come  from  God ;  and  therefore,  as  lone;  as 
we  adhere  to  what  realon  reveals  to  us  concerning  the 
goodnefs  of  God,  by  admitting  every  thing  in  religion 
which  makes  for  the  the  good  of  man,  and  nothing  (hat 
dops  not,  we  cannot  miflake  our  duty  either  to  God  or 
man. 

;\.nd  therefore  I  fliall  conclude  this  head  with  a  quo- 
tation from  a  noble  author:  "To  believe,  tJiat  every 
thing  is  eov-crncd,  ordered,  or  rcgulaied   for  the  belf, 

T 


H|N 


154  CKHI3T  i  A;V  IT  V    A  a 

by  a  deligning  principle,  or  mind,  ncccflarily  good  and 
permanent,  is  to  be  a  perfcfl  Theifl. 

"  To  believe  no  one  fupreme  defigning  principle,  or 
mind,  but  rather  two,  three,  or  more,  (though  in  their 
nature  good]  is  to  be  a  Polylbcifi. 

"  To  believe  the  governing  rr.ind,  or  minds,  not  ab- 
folutely  and  neceirarily  good,  nor  confined  to  what  is 
belt,  buL  capable  gf"  a61ing  according  to  mere  will  or 
fancy,  is  to  be  a  Dasmonift."'* 


CHAP.     XII 


'Thai  they,  who,  to  magnify  revelation,  weaken  the  force 
of  the  religion  of  reafon  and  nature, frike  at  all  religi- 
on ;  and  there  can7iot  hetzvo  independent  rules  for  the 
governnieni  of  human  aBions. 

B.  TN  my  opinion  you  lay  too  great  a  flrefs  on  fallible 
A  reafon,  and  too  little  on  infallible  revelation  ;  and 
therefore  I  muft  needs  fav,  your  arguing  wholly  from 
leafon  would  make  fome  of  lefs  candor  than  rnyfelf,tal(e 
you  for  an   errant   free-thinker. 

A.  Whatever  is  true  by  reafon,  can  never  be  falfe 
by  revelation  ;.  and  if  God  csnnot  be  deceived  himfclf, 
tH-be  willing,  to  deceive  men,  the  light  he  hath  given  to 
Jillinguifh  between  religious  truth  and  faliehood,  can- 
not, if  duly  attended  to,  deceive  them  in  things  offo 
great  moment. 

They  who  do  not  allow  reafon  to  judge  in  matters  oi 
opinion  or  fpeculation,  are  guihyofas  great  abfurdity 
as  the  papifts,  who  will  not  allow  the  fenfes  to  be  judges 
in  the  caieof  tranfubflantianon,  though  a  matter  dire8y 
under  their  cognizance;    nay  the  abfurdity,  I  think,  r> 

*  Charaftcril  ,iVol.  c    o.  15. 


oLi>    A<^.    iTn-,  crkatio>: 


*5i 


j.itci  in  the  firft  cafe,  becaufe  rcafon  is  to  jiulae  whe- 
ther our  (cnfcs  arc  d^rccivcd  :  Aru]  if  DO  texts  ouoht  to 
be  admitted  as  a  proof  in  a  matter  cot)trary  to  feiiiL',  they 
ought  certainly  as  litdc  to  be  adtniitcd  in  any  point  con- 
trary to  rcafon. 

In  a  word,  to  fuppofe  any  thing  in  revelation  incon- 
iiftcnt  with  rcafon,  atid,  at  the  fame  lime,  pretend  it  to 
be  the  will  of  God,  is  not  only  to  dcfiroy  that  proof, 
on  which  we  conclude  it  to  be  ihe  will  of  God,  but  e- 
veu  the  proof  of  the  being  of  a  God;  fince  if  our  rea- 
foning  faculiics  duly  attended  to  can  deceive  us,  we  can- 
not be  furc  of  the  truth  ol  any  one  propo{i:ion  ;  but  ev- 
(;iy  thing  would  be  alike  uncertain,  and  we  (liould  for 
ever  fliicluatc  in  a  date  of  univerfal  fcepticifm  :  Which 
{hews  how  ahlurdly  ihcy  aB,  who,  on  pretence  of  mag- 
nifying tjjidilioUj  endeavor  to  weaken  the  force  of  rca-~ 
fon,  (though  to  be  fure  they  always  except  their  own  ;) 
and  ther-cby  foolidily  fap  the  foundation  to  fupport  the 
lupcrftruBure;  but  as  long  as  reafon  is  againft  men, 
they  will  be  againfl  reafon.  Wc  muft  not,  therefore, 
be  furprized,  to  fee  fome  endeavor  to  reafon  men  out 
of  their  reafon  ;  though  the  very  attempt  to  deftroy  rea- 
fon by  reafon,  is  a  dcmonllration  men  have  nothing  but 
rcafon  to  trud  to. 

And  to  fuppofe  any  thing  can  be  true  by  revelation, 
which  is  falfe  by  reafou,  is  not  to  fupport  that  thing, 
but  to  undermine  revelation  ;  becaufe  nothing  unreafon- 
able,  nay,  what  is  not  highly  realonable,  can  come  from 
a  God  of  unlimited,  univerfal,  and  eternal  reafon.  As 
evident  as  this  truth  is,  yet  that  fhall  not  hinder  me  from 
examining  in  a  proper  place,  whatever  you  can  urge 
from  revelation.  And  give'  me  leave  to  add,  that  I 
fliall  not  be  furprized,  if  for  fo  laudable  an  attempt,  as 
reconciling  rcafon  and  revelation,  which  have  been  fo 
long  fet  at  variance,  I  fhouid  be  cenfured  as  a  free- 
thinker; a  title,  that,  however  invidious  it  may  feem,  I 
am  far  from  being  afhamed  of;  fince  one  may  as  well 
fuppofe  a  man  can  rcafon  without  thinking  at  all,  as  rea- 
ion  Well  witho'it  thinking  fre<.']v.     But, 


156  CHRISTIANITY   A5 

The  irreconcilable  enemies  of  reason  feeing  it  too 
grofs,  in  this  reafoning  age,  to  attack  reafon  openly,  do 
it  covertly  under  the  name  of  free-thinking;  not  dcfpair- 
ing,  but  that  the  time  may  come  again,  when  the  laity 
fliall  ftifle  every  thought  riling  in  their  minds,  though 
with  ever  fo  much  appearance  of  truth,  as  a  fuggeftion 
of  fatan,  if  it  claflies  with  the  real,  or  pretended  opin- 
ions gf  their  priefts. 

B.  Though  you  talk  fo  much  about  reafon,  you  have 
not  defined  what  you  mean  by  that  word. 

A.  When  we  attribute  any  operation  to  it,  as  diftin- 
guiftiing  between  truth  and  falfehood,  &c.  we  mean  by 
it  the  rational  faculties ;  but  when  we  afcribe  no  fuch  o- 
peration  to  it,  as  when  we  give  a  reafon  for  a  thing,  &c.  ' 
we  then  underfland  by  it,  any  medium,  hy  which  our 
rational  faculties  judge  of  the  agreement  or  difa^reement 
of  the  terms  of  any  propofition;  and  if  an  author  writes 
intelligibly,  we  may  eafily  difcern  in  which  of  ihefe  two 
fenfes  he  takes  the  word.  But  to  go  to  the  bottom  of 
this  matter; 

It  will  be  lequifite  to  give  a  more  diftinfl  account 
of  reafon  in  both  thefe  fenfes.  By  the  rational  facul- 
ties then,  we  mean  the  natural  ability  a  man  has  to  ap- 
prehend, judge,  and  infer  :  The  immediate  objefts  of 
which  faculties  are,  not  the  the  things  themfelves,  but 
the  ideas  the  mind  conceives  of  them.  While  our  ideas 
remain  fingle,  they  fall  under  the  apprehenfion,  and 
are  exprelTed  by  fingle  terms  ;  when  joined,  under  the 
judgment,  and  exprelfed  by  propofitions ;  when  fo 
joined  as  to  need  the  intervention  of  fome  othei^  idea 
to  compare  them  with,  in  order  to  form  a  iud^menl, 
they  become  by  that  intervention,  the  fubjcclof  inter 
ence,  or  argumentation  ;  ;md  this  is  termed,  lyliogifmj 
or  argument.  It  mull  be  obfcrved  too,  that  all  the] 
ideas  we  have,  or  can  have,  are  either  by  fenfatiou  orj 
refleftion  ;  by  the  firll,  we  have  our  ideas  of  what  pai- 
fes,  or  exifts  without ;  by  the  fecond,  ot  what  paifcs,! 
or  exifts  within  the  mind  :  And  in  the  vicv/,  or  con-'j 
emplation   of   thefe   cor.ffis  all  cur  Irncwlicgc;  tha: 


OLD    AS   T1U-.   CR  RATIO*!.  15^ 

being  nothing  but  the  perception  oi  tlic  agicemcnr, 
or  dilagricmeiit  of  our  ideas.  And  any  two  of  theft., 
'hen  joined  togetlier,  fo  as  to  be  alfirmcd  or  denied  of 
each  oiher,  make  what  we  call  a  propolilion  ;  wl-.en 
confidered  apart,  what  we  call  the  terms  of  that  piopo- 
fition  ;  the  a^jrc-Cinent,  or  difagrecment  of  which  terms 
being  expreifed  by  the  rightly  allirming,  or  denying 
them  of  each  other,  is  what  wc  call  truth  ;  the  percep- 
tion of  their  agrcemcntor  difagrccmqnt,  is   what  we 

term  knowlcdLie  :  This  knowlcdf(c  accruea  either   im- 
f>  ..." 

mediately  on  the  bare  intuition  of  thcfe  two  idcus, 
or  terms  fo  joined,  aijd  is  therefore  flylcd  intuitive 
knowledge;  or  felf-evident  truth;  Or  by  the  interven- 
tion of  fomc  other  idea,  or  ideas,  as  a  conimo<i  mea- 
lure  for  the  other  two ;  and  is  therefore  called  the.  me- 
dium, by  which  rcafon  judges  of  their  agreement  or 
difagrcement ;  and  this  is  called  demcnftrative  know- 
ledge, which  is  never  to  be  had  without  r.hc  help  of 
the  other.      For, 

"  If  there  were  not  fome  proportions  which  need  not 
to  be  proved,  it  would  be  in  vain  for  men  to  argu:.- 
with  one  another ;  bccanle  they  then  could  bring  no 
proofs  but  what  needed  to  be  proved. — Thofe  propo- 
fitions  which  need  no  proof,  we  call  felf-evident;  be- 
caule  by  comparing  the  ideas^  lignified  by  the  terms 
of  fuch  propofitions,  we  immediately  difcern  their  a- 
greement,  or  difagrcement :  This  is,  as  I  faid  before, 
what  we  call  intuitive  knowledge,  and  is  the  knowled.^c 
of  God  himlelf,  who  fees  all  things  by  intuition ;  and 
may,  I  think,  be  called  divine  infpiratioji ;  as  bcin,^ 
jmmcdiately  Irom  God,  and  nol  acquired  by  anv  hu- 
;rian  dedutlion,  or  drawing  of  confcquences  :  Tiiis, 
certainly,  is  that  divine,  that  uniform  light,  whicii 
ihines  in  the  minds  of  all  men,  and  enables  them  to 
dilcern  whatever  thev  do  difcern  ;  fmce  without  iz 
there  could  be  no  dcmonftration,  no  knowledge,  \i\St 
invincible  obfcurity,  and  univcrfal  uncertainly. 

Where  a  propolition   cannot  be  made   evident,    h'f 
co:i]parJng  the  two  ideas  or  terms  of  it  with  each  other, 


35b  CHRISTIANITY    A-i 

it  is  rendered  fo  by  intermediate  ideas  o;  terms  ;  wkerebv 
the  agreement,  or  diiagreement  of  the  ideas  under  ex- 
amination, or  the  truth  of  that  propohuon  is  perceiv- 
ed; and  v/hen  there  is  an  intuitive  perception  of  the 
agreement,  or  difagrecment  of  the  intermediate  ideas 
in  each  flep  of  the  progreffion,  then,  and  not  till  then, 
it  becomes  demonilrative  knowledge  ;  otherwife  it  can 
life  no  higher  than  probabihiy,  which  confifls  not  in 
a  certain,  but  a  likely  connection  between  the  terms 
of  a  propofition,  and  the  intermediate  proofs  of  it :  So 
that  every  propofition  that  is  only  probable,  muft  have 
a  proportionable  de«gree  of  uncertainly,  othervvi'e  ii 
wrould  amount  to  demonftration ;  and  confequen'Jy, 
probability,  as  well  as  certainty,  is  founded  on  the  re- 
lation it  iias  to  felf-evident  truths ;  becaufe  v/here  no 
relation  of  any  fort  can  be  diicovered,  there  is  no  room 
for  certainty  or  probability. 

Hence  we  fee  that  all  wrons  reafoninii  is  the  effcci: 
of  raihnefs,  and  confifls  either  in  taking  propolitions 
to  have  a  certain  connexion  with  felf-evident  trutlis, 
when  thev  have  but  a  probable  one:  or  imai>inin</ 
there  is  a  probable  connexion,  v/hen  there  is  no  con- 
nexion at  all  ;  or  elfc  miitiikmg  the  degrees  of  proba- 
bility. 

B.  The  quakers  are  very  pofitive,  that  there  is  in 
all  mankind,  a  principle  of  attion  dilliuc-t  from  rea- 
fon,  (and  which  is  not  infpiration)  by  which  all  are  to 
be  governed  in  matters  of  religion,  as  they  are  by  rea- 

ton  in  other  matters ;   and  which  thev  commonly   call 

'  •' 

the  lioht  within. 

o 

A.  Was  thrre  any  fuch  principle,  men  dellitute  of 
tli  reafon  were  as  capable  of  knowing  all  matters  of 
leliyion,  as  if  they  had  been  ever  fo  rational.  It  is 
ilrange,  that  all  mankind  Ihould  have  a  principle  of 
a&ing,  of  which  they  never  were  fenfible  ;  nor  can 
thele  modern  difcoverers  tell  them  what  it  is,  or 
how  it  operates ;  nor  do  they  them  lei  ves  ever  ule  it  in 
Siny  of  their  debates  about  religion  ;  bat  argue  like  o- 
thzr  men  frcn  principles  that  are    in   common  to   all 


OLD  AS   THE    CREATION.  I59 

;aanklii(3,  ar.d  prove  piopofitions  that  arc  not  felf-cvi- 
dcnt  by  thole  that  are  lb;  and  confute  falfe  ami  b;id 
rcal'ons  (of  which  they  can  only  judge  by  rea(on)  by 
true  and  good  reafons ;  which  iuppoles  that  realon, 
however  fallible  it  may  be,  isf  all  rational  creatures 
have  to  truft  to  ;  and  that  it  is^  the  hi.^heft  com- 
mendation of  religion,  that  it  a  r^afonable  fcrvice. 
And  fince  this  is  an  age,  where  words  without  mean- 
ing, or  diilindions  without  difference,  will  not  paHj 
current ;  why  fhould  they,  who  otherwife  appear  to 
have  good  fenfe,  thus  impofe  on  themfelves,  and  be 
cxpolcd  to  others,  for  fuch  fenfelefs  notions,  as  can 
only  feive  to  prejudice  people  a^ainft  their  other  ra- 
tional principles  ?  But  it  is  the  fate  of  moll  fefis  to  be 
fondcfl  of  their  uglieft  brats.     But  net  to  deviats, 

Were  it  not  for  thofe  felf-evident  notions,  which 
are  the  foundation  of  all  our  reafonings,  there  could 
be  no  intclletlual  communication  between  God  and 
man  ;  nor,  as  we  are  framed,  can  God  alcertain  us  of 
any  truth,  but  by  (hewing  its  agreement  with  ihofc  felf- 
evident  notions,  which  are  the  lefts  by  whicli  we  are 
to  judge  of  every  thing,  even  the  being  of  God  and  na- 
tural religion  ;  xvhich,  though  not  knov/able  by  intui- 
tion, are  to  be  demonftrated  by  proofs,  which  have, 
mediately  or  immtdiaicly,  a  necelTary  connexion  will: 
our  Iclf-evident  notions.  And  therefore  to  weaken  the 
force  of  dcmonftrafion.  is  to  fliike  at  all  reliction,  and 
even  the  being  of  God  ;  and  not  give  probably  ivs  due 
weiiilxt,  is  to  ftrike  at  the  acthority  of  that  revelation 
you  contend  for;  becaufe,  that  God  revealed  his  will 
by  vifions,  dreams,  trances,  or  any  other  way  befides 
the  liglit  of  nature,  Ciin  only  come  under  the  head  of 
probibiiily.      And, 

If  it  be  but  probable,  that  God  made  any  exterrial 
rcvclaiion  at  all,  it  can  be  but  probable,  though  per- 
hap-s  not  in  the  lame  degree  of  probability,  that  he  made 
this,  or  (hat  revelation:  And  this  evidence  all  pretend 
to,  fincc,  perhcip?,  iliere  never  was  a  time  or  place, 
••4ierc  fLwe  extenial    revelation  wa^  nr.r  hflipv^d.  ;;n(] 


l6o  CHRISTIANITY    AS 

its  votaries  equally  confident,  that  theirs  wa?  a  true  re- 
velation :  And,  indeed,  the  prodigious  numbers  of  re- 
velations, which  from  time   to  lime   have  been  in  the 
world,  fhew  ho'w  eafily  mankind   may  in  this  point  be 
impofed  on.     And  as  there  can  be  no  dcmonftration  of 
the  revelation  itfelf,  fo  neither  can  there  be  any  of  it> 
conveyance  topofterity;  much   Icfs   that  this,  or  that, 
has  been  conveyed  intire  to  diftant   times   and   places  ; 
cfpecially,  if  the  -fcvelation  be  of  any  bulk;  and  which 
may  have  gone   through   the   hands  of  men,  who,  no' 
only  in  the  dark  ages  of  the  church,  but  even  in  the  be- 
ginning, if  we  judge  by  the  number  of  corrupted  paiTa- 
ges,  and  even  forged  books,  vere  capable  of  any  pious 
fraud.     Nay,  the  very  nature   of  probability  is   fuch, 
that  were  it  only  left  to  time  itfelf,  even  that  would  wear 
it   quit-e  out ;  at  lead  if  it  be  true  what   rnathematicians 
pretend  to  demonftrate,  viz.  that  the  probability  of  fafts 
depending  on  human  teflimony,  muft   gradually  leffen 
in  proportion  to  the  diftance  of  the  time  when  ihcy  were 
done.     And  we  have  a  reverend  divine^  who  has  pub'^ 
lifhed,  as  he  thinks,  a  demonflraiion  of  this,  with  rela- 
tion to  fafts  recorded  in  fcripture ;  and  has  gone  fo  far 
as  to  fix   the  precife   time,  when  all  probability  of  the 
truth  of  the  hiitory  of  Chrift,  will  be  entirely  fpent,  and 
exhaufted, 

Archbifhop  Laud  fays,  thai  *^  the  aflent  %ve  yield  to 
this  main  point  of  divinity,  that  the  fcripture  is  the  word 
of  God,  is  grounded  on  no  compelling  or  demonllrative 
ratiocination,  but  relies  on  tine  ftrength  of  faith  more 
than  any  one  principle  whatever."  And  by  the  confef- 
fion  of  the  befl:  proteftant  writers,  the  internal  excellen- 
cy of  the  Ctiriftian  dofhrines  is  the  main  proof  of  their 
coming  from  God;  and  therefore,  Mr.  Chillingworth 
fays,  "  For  my  part,  I  profefs,  if  the  doftrine  of  the 
fcripture  was  not  as  good,  and  as  fit  to  come  from  God, 
the  fountain  of  goodnefs,  as  the  miracles,  by  which  it 
was  confirmed,  were  great;  I  fliould  want  one  main 
pillar  of  my  faith :  And  for  want  of  ir,  I  fear,  flioulcl 
be  much  ftaggered  in  it." 


OLD   AS  THE   CRF.ATION.  l6l 

Thi$»  I  think,  may  be  fufficicnt  to  fhcw,  what  a  fol- 
ly they  arc  guilty  of,  who,  in  order  to  advance  the  cre- 
dit of  revelation,  endeavor  to  weaken  the  force  of  rea- 
fon. 

B.  I  do  not  think  we  ought  to  have  the  famfe  regard 
for  rcafori  as  men  had  formerly ;  when  that  was  the  folc 
rule  God  had  given  them  for  the  government  of  their 
aftions;  fince  now  we  ChrilHans  have  two  fuprcme,  in- 
dependent rules,  reafon  and  revelation;  and  both  re- 
quire an  abfolute  obedience. 

A.  I  cannot  fee  how  that  is  pofTible;  for  if  you  are 
to  be  governed  by  the  latter,  i haXJ^^pcife.s  yau.  muft  ixryr^Mn 
take  every  think  on  triin:;  or  merely  becaufe  it  is  faid 
by  thofe,  for  whole  diftates  you  are  to  have  an  implicit 
faith  :  For  to  examine  into  the  truth  of  what  they  fay, 
is  renouncing  their  authority;  as  on  the  contrary,  if 
men  are  to  be  governed  by  their  reafon,  they  are  not  to 
admit  any  thing  farther  than  as  they  Ice  it  rcafbnabie. 
To  fuppofe  both  confiflcnt,  is  to  fuppofeit  confiilent  to 
lake,  and  not  to  take,  things  on  truft. 

To  receive  religion  on  the  account  of  authority  fup- 
pofes,  that  if  the  authority  promulgated  a  different  reli- 
gion, we  fliould  be  obliged  to  receive  it;  and  indeed, 
it  is  an  odd  jumble,  to  prove  the  truth  of  a  book  bv  the 
dotlrines  it  contains,  and  at  the  fame  time  conclude 
thofe  do61rines  to  be  true,  becaule  contained  in  that 
book;  and  yet  this  is  a  jumble  every  one  makes,  who 
contends  for  men's  being  abfolutely  governed  both  bv 
reafon  and  authority. 

What  can  be  a  fuller  evidence  of  the  fovereignity  of 
reafon,  than  that  all  men,  when  there  is  any  thing  in 
their  traditional  religion,  which  in  its  literal  fenfe  can- 
not be  defended  by  reafon,  have  recourfe  to  any  mc- 
tiiod  of  interpretation,  though  ever  fo  forced,  in  order 
to  make  it  appear  reafonable.  And  do  not  all  parties, 
when  preffed,  as  they  are  all  in  their  turns,  lay  with 
Tevtullian,  "  We  ought  to  interpret  fcripture,  not  by 
the  found^of  words,  but  by  the  nature  of  things  ?"  Malo 
''.'•  ad  fcnfam  '>-(i,  qvam,  ad  fonum  vocalndi  cxerccas.    Em 

\: 


lOs  CHRISTIANITY    AS 

fomelimcs  the  letter  of  the  fcripture  is  fuch  an  authority, 
as  cannot  be  parted  with  without  facrilegc ;  and  fomc- 
times  it  is  a  letter  which  killeih. 

In  a  word,  when  men,  in  defending  their  own,  or 
attacking  other  traditionary  religions,  have  recourfe  to 
the  nature  or  reafon  of  things ;  does  not  that  fhew,  they  .. 
believe  the  truth  of  all  traditionary  religions  is  to  be 
tried  by  it;  as  being  that,  which  muft  tell  them  what  is 
true  or  faHe  in  religion  ?  And  were  there  not  fome  truths 
relating  to  religion  of  ihemfelves  fo  evident,  as  that  all 
muft  agree  in  them,  nothing  relating  to  religion  could 
be  proved,  every  thing  would  want  a  farther  proof ;  and 
if  there  are  fuch  evident  truths,  muft  not  all  others  be 
tried  by  their  agreement  with  them  ?  And  are  not  thefe 
the  tefts,  by  which  we  are  to  diftinguifti  the  only  true 
religion  from  the  many  falfe  ones  ?  And  do  not  all  par- 
ties alike  own,  there  are  fuch  (efts  drawn  from  the  na- 
ture of  things,  each  crying  their  religion  contains  every 
things  worthy,  and  nothing  unworthy  of  having  God  for 
its  author;  thereby  confeffing  that  reafon  enables  them 
to  tell  what  is  worthy  of  having  God  for  hs  Author. 
And  if  reafon  tells  them  this,  does  it  not  tell  them  eve- 
ry thing  that  God  can  be  fuppoled  to  require? 

In  fhort,  nothing  can  be  more  certain,  than  that  there 
are  fome  things  in  their  own  nature  good,  fome  evil ; 
and  others  neither  good  nor  evil  ;  and  for  the  fame  rea- 
fon God  commands  the  good,  and  forbids  the  evil,  he 
leaves  men  at  liberty  in  things  indifferent;  it  being  in- 
confiftent  with  his  wifdom  to  reward  the  obfervance  of 
fuch  things ;  and  with  his  goodnefs  to  punifti  for  not 
obferVing  them.  And  as  he  could  have  no  end  in  cre- 
ating mankind,  bat  their  common  good  ;  fo  they  anfwer 
the  end  of  their  creation,  v/no  do  all  the  good  they  can; 
And  to  enable  men  to  do  this,  God  has  given  them 
reafon  to  diftinguifii  good  from  evil,  ufeful  from 
ufclefs  things  t  or  in  other  words,  has  made  them 
moral  agents,  capable  of  difcerning  the  relations  they 
ftand  in  to  God  and  one  another;  and  the  duties  lefulr- 
ing  from  ihefe  relations,  fo  necelfary  to  their  commo:^ 


OLO    AS    THE    CREATION.  1&3 

good :  And  confcqucntly,  religion,  thus  founded  on 
thefe  immutable  relations,  muft  at  all  limes,  and  in  all 
places,  be  alike  immutable;  fince  external  revelation, 
not  being  able  to  make  any  change  in  thefe  relations, 
the  duties  tliat  neccilarily  reluli  from  them,  can  only  rev 
commend,  and  inculcate  thefe  duties;  except  wc  fup- 
pofe,  that  Cod  at  lad  aftcd  the  tyrant,  and  impofed 
fuch  commands,  as  the  relations  we  Itand  in  to  him,  and 
one  another,  no  ways  require. 

To  imagine  any  external  revelation  not  to  depend  on 
the  rcalon  of  things,  is  to  make  things   give  place  to 
words ;  and  implies,  that  from  the  time  this  rule   com 
menced,  wc  are  forbid  to  aft  as  moral  agents,  in  judg 
ing  what  is  good  or  evil ;  fit,  or  unfit;  and  that  we  ar" 
to  make  no  other  ufe  of  our  rcafon,  than  to  fee  what  h 
the  literal  meaning  of  the  texts;  and  to  admit  that  onl- 
to  be  the  will  of  Godjthough  ever  fo  inconfiflentwith  the 
light  of  nature,  and  the  eternal  reafon  of  things.     Is  no 
this   to   infer,  there  is    nothing    good  or  evil   in  itfelJ, 
but  that  all  depends  on  the  will  of  an  arbitrary  being; 
-which,  though  it  may  change  every  moment,  is  to   be 
unalterably  found  in  fuch  a  book?     And, 

All  divines,  I  think,  now  agree  in  owning,  that  there 
is  a  law  of  reafon,  antecedent  to  any  externaJ  revela- 
tion, that  God  cannot  difpenfe,  either  with  his  crea- 
tures or  himfelf,  for  not  obferving;  and  that  no  exter- 
nal revelation  can  be  true,  that  in  the  leaft  circumftancc, 
or  minuted  point,  is  inconfident  with  it.  If  fo,  how 
can  we  affirm  any  one  thing  in  revelation  to  be  true,  un- 
til we  perceive,  by  that  underftanding,  which  God  hath 
given  us  to  difcern  the  truth  of  things ;  whether  it  agrees 
with  this  immutable  law,  or  not? 

If  we  cannot  believe  otherwifc  than  as  things  appear 
to  our  underdandings,  to  luppofe  God  requires  us  to 
give  up  our  underdandings  (a  matter  we  cannot  know 
but  by  ufing  our  underdanding)  to  any  authority  what- 
ever, is  to  fuppofe  he  requires  impoffibilities.  And  our 
felf-cvident  notions  being  the  foundation  of  all  certain- 
ty, we  can  only  judge  of  things,  as  they  are  found  to 


t64  CHRISTIANITY    AS 

be  more  or  lefs  agreeable  to  them ;  to  deny  this  on  any 
pretence  whatever,  can  ferve  only  to  introduce  an  uni- 
verfal  fcepticifm.  And  tberefore,bifhop Taylor  obferves, 
"  It  is  reafon  that  is  the  judge;  and  fathers,  councils, 
tradition  and  fcripture  the  evidence."  And  if  reafon  be 
the  judge,  can  it  form  a  right  judgment,  without  exa- 
mining into  every  thing  which  offers  itfelf  for  evidence? 
.Vnd  would  it  not  examine  in  vain,  if  it  had  not  certain 
vefts,  by  which  it  could  try  all  evidences  relating  to  re- 
Jigious  matters. 

B.  Though  reafon  may  be  the  judge ;  yet  the  fcrip- 
ture, we  fay,  is  the  rule,  by  which  reafon  mull  judge 
of  the  truth  of  things. 

A.  If  it  be  fuch  a  rule,  muft  it  not  have  all  the  qua- 
lifications neceffary  to  make  it  fo  ?  But  if  reafon  mud 
tell  us  what  thofe  qualifications  are,  and  whether  they 
are  to  be  found  in  fcripture;  and  if  one  of  thofe  quali- 
fications is,  that  the  fcripture  muft  be  agreeable  to  the 
nature  of  things;  does  not  that  fuppofe  the  nature  of 
things  to  be  the  ftanding  rule,  by  which  we  muft  judge 
of  the  truth  of  all  thofe  doQrines  contained  in  the  I'crip- 
tures  ?  So  that  the  fcripture  can  only  be  a  fecondarv 
rule,  as  far  as  it  is  found  agreeable  to  the  nature  of 
things;  or  to  thofe  felf-evident  Boiions,  which  are  the 
foundation  of  all  knowledge  and  certainty. 

In  fhort,  no  man  can  any  more  difcern  the  obje8s 
of  his  own  underftanding,  and  their  relations,  by  the 
faculties  of  another,  than  he  can  fee  with  the  eyes  of  an- 
other; or  that  one  fliip  can  be  guided  by  the  helm  of 
another:  And  therefore,  he,  who  demands  the  aft'ent  oi 
a  man  to  any  thing,  without  conveying  into  his  mind 
fuch  reafons  as  may  produce  a  fenfe  of  the  truth  of  it; 
erefcts  a  tyranny  over  his  underftanding,  and  demands 
an  impoffible  tribute.  No  opinion,  though  ever  fo  cer- 
tain to  one  man,  can  be  infuled  into  another  as  certain, 
by  any  method,  but  by  opening  his  underftanding.  fo 
that  he  may  find  the  reafonablenefs  of  it  in  his  own  mind : 
and  confequently,  the  only  criterion,  by  which  he  tries 
h}s  own  rcafonings,  muft  be  the  internal  evidence  he 


OLD    AS   THE    CRIATTON.  ifir, 

:  A  already  of  certain  truths,  and  the  agrceablenefs  of 
ni>  inferences  to  thenr).     And, 

To  fuppofc  a  creature  to  have  reafon  to  direfcl  Mm, 
and  that  he  is  not  to  be  dirc6ed  by  it,  isa  contradi^ion; 
and  if  ^ve  are  religious  as  we  are  rational,  can  religion 
oblige  us  not  to  be  governed  by  reafon,  though  but  for 
a  moment?  Nay,  what  is  the  religion  of  all  rational  be- 
ings, but  what  the  ("cripturc  terms  it,  a  reafcmahle  fcr- 
vice?  Or,  their  reafon  employed  on  luch  fubje61s.  as 
conduce  to  the  dignity  of  the  rational  nature?  So  that 
religion  and  reafon  were  not  only  given  for  the  fame 
end,  the  good  of  mankind  ;  but  they  arc,  as  far  as  fuch 
fubje61s  extend,  the  fame,  and  commence  together. 
And  if  God  can  no  othcrwife  appl ;-  to  men.  but  by  ap- 
plying to  (heir  reafon,  (which  he  is  continually  doing  bv 
the  light  of  nature)  does  he  not  by  that  bid  ihcm  ufe  tlieir 
reafon  ?  And  can  God  at  the  fame  time  forbid  it,  bv  re- 
quiring an  implicit  faith  in  any  perfon  whatever  ? 

If  you  allow,  that  men  by  their  reafoning  faculties 
arc  made  alike  unto  God,  and  framed  after  his  inia<Te  • 
and  that  reafon  is  the  mod  excellent  gift  Ciod  can  he- 
itow;  do  ihey  not  deflroy  this  likenefs,  deface  this  im- 
age, and  give  up  the  dignity  of  human  nature,  wherj 
they  give  up  ihcir  reafon  to  any  people  whatever? 

Can  we  lay  too  great  a  ftrefs  on  reafon,  when  we  coi 
fider,  it  is  only  by  virtue  of  it  God  can  hold  commuti  - 
cation  with  man?  Nor  can  oiherwife,  if  1  may  fo  fpcak, 
■wifncfs  for  himfelf,  or  affert  the  wifdom  and  goodnei-: 
of  his  conduB  ;  than  bv  fubmitting  his  ways  to  the  coci 
deliberation  of  men,  and  Orifcl  examination ;  fince  it  i.> 
from  the  marks  we  difcern  in  the  laws  of  the  univerfe, 
and  its  government,  that  we  can  demondrate  ii  to  be 
governed  by  a  God  of  infinite  wifdom  and  goodncfs ; 
He,  whofc  reafon  does  not  enable  him  to  do  thi>,  can 
neither  dilcern  the  wifdom,  goodncfs,  or  even  the  be- 
ing of  a  God. 

They  only  anfwer  the  end  for  which  their  reafon  wav< 
given  them,  who  judge  of  the  will  cf  God,  by  the  rea- 
fonablencfs  and  goodncfs  of  dotlrincs;  and   think  his 


j66  chirstianity  a& 

laws,  like  his  works,  carry  in  them  the  marks  of  divirs- 
ity ;  and  they  likewife  do  the  greatcft  honor  to  the  (crip, 
ture,  who  fuppofe  it  deals  with  men  a«  with  rational 
creatures;  and  therefore  admit  not  of  any  its  doftrines 
without  a  ftrift  examination  :  And  thofe  who  take  a  con- 
trary method,  would,  if  they  lived  in  Turky,  embrace 
Mahometanifm,  and  believe  in  the  Alcoran. 

And  indeed,  a  blind  fubmiffion  is  fo  far  from  doing 
credit  to  true  religion,  that  it  puts  all  religion  on  the 
fame  foot;  for  without  judging  of  a  religion  by  its  inter- 
nal marks,  there  is  nothing  but  miracles  to  plead;  and 
miracles  true  or  falfe,  if  they  arc  believed  (and  where 
are  they  not  ?)  will  have  the  fame  effe6l :  Nay,  if  mira- 
cles can  be  performed  by  evil,  as  well  as  by  good  be- 
ings, the  worft  religion  may  have  the  moft  miracles,  as 
needing  them  moft.  And  it  was  a  proverbial  faying  a- 
jncng  the  philofophers  of  Greece,  Thaumana  morois 
miraclesfor  fools,  and  reafons  for  wife  men.  The  Baeo- 
fians  were  remarkable  for  their  ftupidity,  and  the  num- 
ber of  their  oracles ;  and  if  they  look  no  further  than  the 
chriftian  world,  you  will  find,  that  ignorance,  and  the 
belief  of  daily  miracles  go  hand  in  hand;  and  that  their 
is  nothing  too  abfurd  for  the  people's  belief.  And  if  the 
moft  learned  Huetius  gives  us  a  true  account  of  thingSj 
there  are  no  miracles  recorded  in  the  bible,  but  many 
of  the  like  nature  are  to  be  found  in  Pagan  hiftories. 

Would  not  Chriftians  themfelves,  think  it  a  fufficient 
proof  of  a  religion's  not  coming  from  God,  if  it  wanted 
any  of  thofe  internal  marks,  by  which  the  truth  of  reli- 
gion is  to  be  tried,  without  inquiring  into  its  miracles, 
or  any  other  its  external  proofs  ?  and  confequently, 
wherever  thefe  internal  marks  are  found,  are  not  exter- 
nal marks  needlefs  ?     But, 

How  can  we  maintain,  that  the  fcripture  carries  with 
it  all  thofe  internal  marks  of  truth,  which  are  infepara- 
ble  from  the  laws  of  God ;  and  at  the  fame  time  affirm, 
it  requires  an  implicit  faith,  and  blind  obedience  to  all 
its  dictates?  If  it  does  fo,  how  could  we  have  imagined 
whether  it  had  thofe  internal  marks  ?  Or  can  we  fay,  we 


OLD   AS   THE   CRKAXrON.  167 

cannot  know  without  the  fcriplure,  what  are  the  inter- 
nal marks  of  truth  ;  and  at  the  fame  time  fuppofe,  we 
muft  by  our  rcafon  know  what  are  thofe  marks,  before 
we  can  tell  whether  they  are  to  be  found  in  the  fcrip- 
ture  ? 

If  our  nature  is  a  rational  nature,  and  our  religion  a 
reafonable  fervicc,  there  muft  be  fuch  a  ncceffary,  and 
clofe  connexion  between  them,  as  to  leave  no  room  for 
any  thing  that  is  arbitrary  to  intervene :  And  confc- 
quently,  the  religion  of  all  rational  beings  muft  confift, 
in  ufing  fuch  a  condu6\  to  God,  and  their  fellow-crea- 
tures, as  reafon,  whatever  circumftance  they  are  in, 
does  direft. 

We  find  St.  Paul  himfelf  faying,  that  though  we, 
(the  apo(lles)  or  an  angel  from  Heaven,  preach  any  a- 
iher  gofpel,  let  him  be  accurfed  :*  And  is  not  laying  the 
whole  ftrefs  on  its  internal  marks?  Since  there  is  noth- 
ing in  the  nature  of  fuch  things  as  have  not  thofe  marks, 
to  hinder  them  from  being  changed  every  moment. 

And  as  to  thofe  who  dcprefs  realon,  in  order  to  exalt 
revelation,  I  would  afk  them ;  what  greater  proof  the 
fcripture  can  give  us  of  the  reflitude  of  human  under- 
ftanding  in  religious  matters,  than  calling  it  the  infpira- 
tion  of  the  aimighty  ;t  or  than  God's  frequently  appeal- 
ing to  it,  for  the  jaftificaiion  of  his  own  condufl? 

In  the  prophet  Ilaiah,  God  reprefenting  his  own  con- 
du6l  towards  his  people,  under  the  parable  of  a  vine- 
yard, exprefsly  fays,  O  ye  inhabitants  of  Jerufalem, 
and  men  of  Judah,  judge,  I  pray  you,  between  me  and 
my  vineyard. +  And  in  Ezekial,  God,  after  a  long 
vindication  ol  his  carriage  towards  his  people,  appeals 
to  them,  faying,  hear  now,  O  houfe  of  Ifrael,  is  not 
my  ways  equal  ?  Are  not  your  ways  unequal  ?^  And  in 
the  prophet  Micha,  he  fays,  He  will  plead  with  them; 
alks  what  he  has  done,  and  bids  them  teltify  againft  him.|| 
And  in  the    prophet  Ifaiah,  after  the  Lord  had   faid, 

*  ChI.  i.  8.    +  job  xxxii.  8.  t  If^-  •^'-  3.-    ^  E^.ck.  xvi  =  i.  25. 
Mich.  vi.  2,  ^. 


l68  CHRISTIANITY    AS 

Wafii  ye,  make  ye  clean,  put  away  the  the  evil  of  yom 
doings  from  before  mine  eyes;  ceafe  to  do  evil,  learn 
to  do  well  ;  feek  judgment,  relieve  the  oppreffcd  ;  judge 
the  fatherlefs,  plead  for  the  widow ;  he  adds,  come 
now,  let  us  reafon  together;  though  your  fins  be  as 
fcarlet,  they  fhall  be  as  white  as  fnow.*  Does  not  God 
here  appeal  to  their  reafon  for  the  fufficiency  of  moral 
things,  to  wafli  away  their  fins,  though  of  the  dcepeft 
dye  ?  And  could  God  and  man  reafon  together,  except 
there  were  fome  notions  in  common  to  both  ;  fome 
foundation  for  fuch  reafoning?  Otherwife  could  Job 
fay,  I  defire  to  reafon  with  God  ?t  And  certainly,  the 
next  thing  to  reafoning  with  God,  is  reafonmg  with  one 
another  about  God  and  religion;  that  being  the  chief 
end,  for  which  our  reafon  was  given  us.  Thus  Paul 
reafoned  in  the  fyngogue  every  Sabbath.  And  again, 
he  reafoned  with  them  out  of  the  fcriptures.  And  as  he 
reafoned  of  righieoufnefs,  temperance,  and  judgment 
to  come,  Felix  trembled  ■,'^  Which,  certainly,  be  had 
never  done,  had  Paul  talked  about  types,  allegories, 
rites  and  ceremonies,  Sac. 

B.  You  argue  as  if  we  had  no  certain  way  of  know- 
ing the  will  of  God,  except  from  the  light  of  nature,  and 
that  eternal  rule  of  reafon,  by  which  you  {uppofe,  God 
governs  all  his  own  a6^ions,  and  expefts  men  fhould 
govern  all  theirs;  but  may  not  God  take  what  methods 
he  pleafes  to  communicate  his  mind  ? 

A.  This  all  traditional  religions  with  equal  confidence, 
afiert;  and  they  would  have  equal  right  to  plead  it,  if 
reafon  did  not  afford  men  certain  criteria  to  know  the 
will  of  God  by,  which  way  foever  revealed. 

If  God  created  mankind  to  make  them  happy  here, 
or  hereafter,  the  rules  he  gave  them,  mud  be  fuificient 
r.o  anfwer  that  benevolent  purpofe  of  infinite  wifdom; 
and  confequently,  had  mankind  obferved  them,  there 
could  have  been  no  occafion   for   an   external  rcvela- 

*  Ifa.  i.  16,  18.  +  Jobxiii-  3.  t  ASs  xviii.  4.  c.  xvii, 
2,     c.  xxiv.  c  T. 


OLD    AS    THE   CREATION.  I69 

tion ;  and  its  great  u{c  now   is,  to  make  men  obferve  ' 
ihofe  ncglc6lcd  rules,  which   God,  of   his  infinite    wif- 
dom  and  goodncfs,  dcfigned  for  iheir  prelcnt,  and  fu- 
ture happincfs. 

B.  Do  not  our  Divines  fay,  mankind  were  for  many 
ages  in  a  deplorable  (late,  for  want  of  an  external  reve- 
lation ? 

A.  If  God  does  every  thing  that  is  fit  for  him  to  do, 
could  men  be  in  fuch  a  ftate,  becaufe  God  did  not  do 
a  thing,  which  was  not  fit  for  him  to  do,  viz.  make  a 
revelation,  before  it  was  fit  for  him  to  make  it?  Or  can 
the  greateft  part  of  mankind  be  now  in  that  deplorable 
condition,  for  want  of  a  revelation,  which  God,  out  of 
his  infinite  wildom,  has  not  as  yet  thought  fit  to  com- 
municate to  them  ;  at  lead  with  that  evidence,  as  is  nc- 
cefTary  to  make  them  believe  it? 

Mud  not  thefe  gentlemen  fuppofe,  that  either  God, 
in  creating  mankind,  did  not  dcfign  their  future  happi- 
nefs,  though  he  gave  them  immortal  fouls  capable  of  it ; 
or  elfe,  that  though  he  defigncd  it,  he  prefcribed  them 
fuch  means,  or  gave  them  fuch  rules,  as  either  were  not 
fuflicicnt  at  firfi  ;  or  in  procefs  of  time  became  infuffici- 
ent  for  that  end  ?  But  that  after  men  had  been,  for  many 
ages,  in  this  miferable  condition,  God  thought  fit  to 
mend  the  eternal,  univerfal  law  of  nature,  by  adding 
certain  obfervances  to  it,  not  founded  on  the  reafon  of 
things;  and  that  thofe,  out  of  his  partial  goodnefs,  he 
<  ummunicated  only  to  fome  ;  leaving  the  greateft  part  in 
their  former  dark  and  deplorable  (hate  ?    But, 

Is  it  not  incumbent  on  thofe,  who  make  any  external 
revelation  fo  neccfTary  to  the  happincfs  of  all  mankind, 
to  fiiew,  how  it  is  confillent  with  the  notion  of  God's 
■  being  univerfally  benevolent,  not  so  have  revealed  it  to 
•ill  his  children,  when  all  had  equal  need  of  ii  ?  Wa5  it 
not  as  eafy  for  him  to  have  communicated  it  to  all  na- 
tions, as  to  any  one  nation,  or  perfon  ?  Or  in  all  lan- 
guages, as  ill  any  one?  Nay  was  it  not  as  eafy  for  him 
to  have  made  all  men,  for  the  fake  of  this  noble  end, 
fpeak  in  one   and  the  fame  language ;  as  it  was  at  firft^ 

X 


170  CHRISTIANITY    AS 

to  multiply  languages,  to  prevent  their  building  a  tower 
up  to  1;^eaven  ?  Nay,  I  fee  not  how  God  can  have  any 
need  at  all  of  language,  to  let  mankind  know  his  will; 
fince  he  has  at  ail  times  communicated  his  mind  to 
them  without  it, 

B.  Thefe,  I  confefs,  are  confiderable  difficulties ; 
but  as  to  the  lad  difficulty,  did  not  God  give  laws  to 
the  Jews,  of  which  other  nations  knew  nothing  ? 

A.  Nor  were  they  concerned  to  know,  or  when 
known,  obliged  to  obferve  them;  nor  did  they  bind 
the  Jews  themfelves,  for  a  time;  and  even  then,  they 
were  for  the  mofi:  part  impra8icable  out  of  the  land  of 
Canaan ;  where  God,  as  I  fhall  fully  fhew  hereafter, 
a6ted  not  as  governor  of  the  univerfe,  but  king  of  the 
Jews,  by  virtue  of  the  Horeb  covenant;  which  he  ob- 
tained at  his  own  requeft.  But  when  God  a6ls  as  gover- 
nor of  the  univerfe,  his  laws  are  all  alike  defigned  for 
all  under  his  government;  that  is,  all  mankind:  And 
confequently,  what  equally  concerns  all,  muft  be  equal- 
ly knowable  by  all.  And  if  the  univerfality  ofalaw,^ 
be  the  only  certain  mark  of  its  coming  from  the  govern- 
or of  mankind;  how  can  we  be  certain,  that,  which 
wants  this  mark  comes  from  him  ?  And  if  religion  be- 
longs to  UvS,  as  we  are  men;  muft  we  not,  as  men,  be 
capable  of  knowing  it  ?  And  if  all  mankind  are  crea- 
tpres  of  the  fame  creator,  and  fellow-creatures  with  one 
another,  muft  not  all  their  religious  duties,  as  they  are 
creatures  of  the  fame  God,  and  fellow-creatures  with 
one  another,  be  the  fame  ?  And  let  me  add,  that 

If  men  are  religious,  as  they  are  rational ;  muft  they 
not  be  capable,  v>'hcn  they  come  to  the  ufe  of  their  rea- 
fon,  of  knowing  a  religion  founded  on  reafon  ?  Or  muft 
they  be  obliged  to  leave  their  country,  and  endlefsly 
rove  up  and  down,  in  fearch  of  fuch  opinions  as  have 
no  foundation  in  reafon?  Or,  if  they  are  forced  to  ftay 
at  home,  be  ever  examining  into  all  the  arbitrary  pre- 
cepts, which  are  to  be  met  with  in  any  of  the  traditional 
religions  they  can  come  at?  And  fliould  they  do  (b, 
muft  they  nor,  fince  reafon   could  not  direfl  them  in 


OLD    AS    THE    CREATION . 


7^ 


tilings   not  depending  on  reafon,  perpetually  remain  in 
a  rtate  oT'uiVccrtainty  ? 

I  might  go  farther,  and  afli  you,  whether  it  is  confid- 
ent with  that  impariiality,  which  is  cflcntial  to  the  Dei- 
ty, not  10  make  tiiofc,  he  defigns  fhould  know  his  will 
by  revelation,  capable  of  knowing  that  revelation;  and 
confequenily  his  will,  contained  in  it,  at  one  time  as 
well  as  another?  Which  could  not  be,  if  that  which 
was  plain  at  firR,  became  obfcure  by  reafon  of  the  change 
of  languages,  cufloms,  the  diftancc  of  time  and  place, 
the  errors  of  iranfcribers  and  traiiflators,  and  an  hundred 
other  things  too  long  to  mention.  Can  thefe  difficulties 
be  avoided,  without  fuppofing,  that  religion,  which  way 
foever  revealed,  carries  fuch  internal  marks  of  truth,  as 
at  all  times  and  places,  plainly  fhcws  iifelf,  even  to  the 
meaneft  capacity,  to  be  the  will  of  a  being  of  univerfa! 
and  impartial  benevolence, 

B.  The  greater  ftrefs  )ou  lay  on  reafon,  the  more 
you  extol  revelation  ?  which  being  defigned  to  exalt  and 
j^erfed  our  rational  nature,  mud  be  itlclf  highly  reafon- 
able. 

A.  I  grant  you  this  is  the  defign  of  religion  ;  but  have 
not  the  Ecclefiadics  in  moft  places  entirely  defeated  this 
defign,  and  fo  far  debafed  human  nature,  as  to  render 
it  unfociablc,  fierce  and  cruel  ?  Have  they  not  made 
external  revelation  the  pretence  of  filling  the  Chridian 
world  with  animofity,  hatred,  perfecution,  ruin  and  de- 
ftrufiion;  in  oirier  to  get  an  abfolute  dominion  over 
the  confcicnces,  properties  and  perfons  of  the  laity? 
But  paffing  over  this,  if  the  perfe6lion  of  any  nature, 
whether  human,  angelical,  or  divine,  confifts  in  being 
governed  by  the  law  of  its  nature;  and  ours,  in  a61ing 
that  part,  for  which  we  were  created  ;  by  obferving  thofe 
duties,  which  are  founded  on  the  relation  we  dand  in 
to  God  and  one  another;  can  revelation  any  otherwife 
help  to  perfe6l  human  nature,  but  as  it  induces  men  to 
live  up  to  this  law  of  their  nature?  And  if  this  law  is 
the  ted  of  the  perfcftion  of  any  written  lavr;  mud  not 


172  CHRISTIANITY    AS 

that  be  the  moft  perfeft  law,  by  which  the  perfeQion  of 
all  others  is  to  be  tried  ?     And, 

If  nothing  but  reafoning  can  improve  reafoning,  and 
no  book  can  improve  my  reafon  in  any  point,  but  as  it 
gives  me  convincing  proofs  of  its  reafonablencfs ;  a  re- 
velation, that  will  not  fuffer  us  to  judge  ot  its  dictates 
by  our  reafon,  is  fo  far  from  improving  realon,  that  it 
forbids  the  ufe  of  it;  and  reafoning  faculties  unexer- 
cifed,  will  have  as  little  force,  as  nnexercifed  limbs ;  he 
that  is  always  carried,  will  at  length  become  unable  to 
go :  "  And  if  the  holy  ghoft,"  as  bifhop  Taylor  fays, 
"  works  by  heightening  and  improving  our  natural  fa- 
culties ;"  it  can  only  be  by  iifing  fuch  means  as  will  im- 
prove them,  in  propofing  reafons  and  arguments  to  con- 
vince our  underflanding;  which  can  only  be  improved, 
by  ftudying  the  nature  and  reafon  of  things :  I  applied 
my  heart  (fays  the  wifeft  of  menj  to  know,  and  to  fearch, 
and  to  feek  out  wifdom,  and  the  reafon  of  things.* 

So  that  the  holy  ghoft  cannot  deal  with  men  as  ration- 
al creatures,  but  by  propofing  arguments  to  convince 
their  underftandings,  and  influence  their  wills,  in  the 
fame  manner  as  if  propofed  by  other  agents ;  for  to  go 
beyond  this,  would  be  making  imprellions  on  n^n,  as 
a  feal  does  on  wax  ;  to  the  confounding  of  their  reafon, 
and  their  liberty  in  choofing;  and  the  man  would  then 
be  merely  paffive,  and  the  aQion  would  be  the  aftion 
of  another  being  a8ing  upon  him;  for  which  he  could 
be  no  way  accountable  :  But  if  the  holy  ghoft  does  not 
aft  thus,  and  revelation  itfelf  be  not  arbitrary;  muft  it 
not  be  founded  on  the  reafon  of  things  ?  and  confcquent- 
ly,  be  a  republication,  or  reftoration  of  the  religion 
of  nature  ?  And  fince  that  takes  in  every  thing  thus 
founded,  all  the  help  any  authority  whatever  can  afford 
a  reafonable  being,  is  the  offering  him  arguments,  of 
"which  his  own  reafon  muft  judge  :  And  when  he  per- 
ceives their  agreement  with  his  felf-evident  notions,  it  h 
then,  and  only  then,  he  can  be  fure  of  their  truth.    And 


OLD    AS    THE    CREATION.  1^3 

though  men  could  not  miflakc,  as  we  fee  ihey  daily  do,  ^ 
a  natural  for  a  fupcrnaiual  fuggcftion;  yet  whether  that 
fuggellion  comes  from  a  good  or  evil  being,  (continualy 
tempting  people)  can  only  be  judged  by  the  nature  of 
the  things  fuggefted.  For  it  is  in  vain  to  have  recourfe 
to  miracles,  if  evil  as  well  as  good  beings  had  the  power 
of  doing  them.  And  fome  are  fo  heterodox  as  to  ima- 
gine, one  reafon  why  evil  boings  are  permitted  to  do 
miracles,  is,  Icil  from  the  report  of  miracles  (which  is 
alike  fpread  every  where,  and  for  every  religion]  men 
might  be  tempted  not  to  rely  on  the  reafon  and  nature 
of  things  J  and  fo  run  into  endlefs  fuperftitions.    And, 

God,  in  the  old  teftament,*  is  faid  to  fuffer  miracles 
to  be  done  by  falfe  prophets,  in  order  to  prove  his  peo- 
ple ;  and  in  the  new,  fuch  miracles  as  would,  if  it  were 
pofiible,  deceive  the  very  eleft.t 

Infliort,  revelation  either  bids,  or  forbids  men  to  ufe 
ihcir  reafon,  in  judging  of  all  religious  matters;  if  the 
former,  then  it  only  declares  that  to  be  our  duty,  which 
was  fo  independent  of,  and  antecedent  to  revelation  ; 
ifihelattqr,  then  it  does  not  deal  with  men  as  with  ra- 
tional creatures  j  but  deprives  them  of  that  incftimablc 
bleffins. 

B.  Who,  I  pray,  maintains  that  revelation  forbids 
us  the  ufe  of  our  reafon,  in  judging  the  truth  of  any  re- 
ligious matters  ? 

A.  Is  not  every  one  of  this  opinion,  that  fays,  wc  are 
not  to  read  the  fcripture  with  freedom  of  affenting,  or 
diffenting,  juft  as  we  judge  it  agrees,  or  difagrees  with 
the  light  of  nature,  and  the  realbn  of  things  ?  And  this, 
one  would  think,  none  could  deny  was  abfolutely  ne- 
ceflary  in  reading  a  book,  where  it  is  owned  the  letter 
killeth.  Nay,  do  not  all  in  effc6l  own  as  much,  who 
will  not  allow  the  fcripture  any.m.eaning,  how  plain  (o- 
ever,  but  what  is  agreeable  to  their  reafon  ?  Which 
ihcws,  that  in  their  opinion,  reafon  was  rather  given  to 
lupply  the  defers  of  revelation,  than  revelation  the  dc- 

*  D:ul.  ;.;;:.  1,3.         +   Mr.  wis'.  2.j[. 


T74  CHIRSTIANITY   AS 

te^s  of  reafon.  Is  there  a  divine,  who,  though  he  pie- 
tends  ev^r  fo  high  a  veneration  for  the  fcripture,  but  will 
own  there  are  many  places,  where  it  is  neCefiary  to  re- 
cede from  the  letter,  and  find  out  a  fenfe  agreeable  to  his 
reafon  ;  which  fuppofes  it  is  that,  and  not  the  authority 
of  the  book,  for  that  is  the  fame  in  both  cafes,  which 
makes  him  approve  the  literal  fenfe  in  one  cafe,  and  con- 
demn it  in  another.  And  were  men  not  governed  by 
their  reafon,  but  by  fome  external  revelation,  they  had 
nothing  more  to  do,  but  to  take  the  words  of  that  reve 
Jation,  in  its  literal,  obvious,  and  plain  meaning,  how 
abfurd  foever  it  might  appear  to  their  carnal  reafon. 

B.  We  may  take  the  words  of  fallible  men  in  the  plain,  ■. 
literal  fenfe  ;  but  if  any  thing  is  laid  by  infallible  men,  I 
which  in  the  obvious  meaning  of  the  words  is  inconfift- 
ent  with  reafon,  we  mull  have  recourfe  to  an  allegoric- 
al fenfe  ;  or  if  that  will  not  do,  we  mud  put  no  meaning 
at  all  on  the  words  :  thus  we  fupport  the  dignity  of  both 
revelation  and  reafon. 

A.  Is  not  this  owning  you  take  not  your  religion  from 
thofe  infallible  men,  but  you  endeavor  to  impofe  that 
religion  your  reafon  tells  you  is  true,  upon  their  words  ; 
by  allowing  them  no  other  meaning,  how  plain  foever, 
but  what  you  antecedently  know  by  the  light  of  nature 
lo  be  the  will  of  God  ?  And, 

There  is  no  book,  but  you  may  own  its  infallibility, 
and  yet  be  entirely  governed  by  your  reafon,  if  you,  as 
often  as  you  find  any  thing  not  agreeable  to  your  reafon, 
torture  it,  to  make  it  fpeak  what  is  fo.  Would  you  think 
a  Mahometan  was  governed  by  his  alchoran,  who,  upon 
all  occafions,  fhould  thus  depart  from  the  literal  fenfe  ; 
nay,  would  you  not  tell  him,  that  his  infpired  book  fell 
infinitely  fliort  of  Cicero's  uninfpired  v/ritings  ;  where 
there  is  no  fuch  occafion  to  recede  from  the  letter  ? 

The  Moammoritcs,  a  famous  fe6l  among  the  Maho- 
metans, and  the  Myfticks,  very  numerous  in  Turkey, 
fcnfible  of  the  difficulties  and  uncertainties  that  attend 
all  traditional  fafts,  maintain,  that  "God  can  never  dif- 
cover  himfelf  with  certainty  any   other  way,  than    by 


OLD    AS   THE   CREATION.  1^5 

fpeaking  to  the  rcafonand  undcrrtanding  of  men  ;  for  if 
we  depend,"  fay  they,  "  on  oral  tradition,  we  lay  our- 
fclves  open  to  the  grcatcft  falfitics  and  impofitions  ; 
there  being  nothing  lo  liable  to  infinite  changes  and  alter- 
ations ;  numberlefs  mi  (lakes,  additions  and  lubtra8ions, 
according  as  the  opini(;ns  of  men  vary  by  the  change  of 
times  and  circumftanccs :  nor  arc  books  more  exempt 
from  fuch  doubtfulncfs  and  uncertainty  ;  fince  we  Hnd 
fo  much  difagrcemcnt  among  books  wrote  by  different 
men,  in  different  parts  and  different  ages ;  and  even  a- 
mong  the  different  books  of  the  fame  men.  But  fup- 
pofe,"  continue  they,  '•  wc  fliould  relolvc  our  whole 
faith  into  the  fole  text  of  the  alchoran,  the  difificuliy  and 
uncertainty  will  (till  remain  ;  if  we  confidcr,  how  many 
metaphors  and  allegories,  and  other  figures  of  fpeech  ; 
how  many  obfcure,arabiguous,  intricate  and  myllerious 
paffages  arc  to  be  met  with  in  this  infallible  book  ;  and 
and  how  different  are  the  opinions,  cxpofiiions  and  in- 
terpretations of  the  moft  fubtle  doBors,  and  learned 
commentators  on  every  one  of  them.  The  only  fure 
way,  then,"  add  they,  "  to  come  to  the  certain  know- 
ledge of  the  truth,  is  to  conlult  God  himfclf,  wait  his 
infpirations,  live  juft  and  honed  lives,  be  kind  and  be- 
neficent to  all  our  fellow  creatures,  and  pity  fuch  as  dif- 
fer from  us  in  their  opinions  about  the  authority,  inte- 
grity, and  meaning  of  the  alchoran. 
,  The  Mahometans,  though  they  own  the  law  of 
Chrilt,  yet  they  make  it  of  no  ufe,  becaufe  they  fuppofe 
the  law  of  Mahomet  is  more  perfect  ;  and  it  is  that  they 
muff  flick  to  :  and  do  not  fome  men,  by  arguing  much 
after  the  fame  manner  in  relation  to  the  gofpel,  render 
the  law  of  nature  ufelels  ?  but  if  we  are  ftill  moral  agents, 
and  as  fuch  are  capable  of  judging  between  religion  and 
fupcrdition  ;  can  we  think  othcrwife  or  the  j^ofpcl  than 
that  it  is  dcfigned,  not  to  free  us  from  the  eternal  law  of 
nature,  but  from  thofe  abfurdities,  which  the  folly  or 
knavery  of  men  have  introduced  in  oppofiiion  to  it  P 
Hence  it  is,  that  the  fcripturc  fpcaks  in  general  terms, 
without  definincj  ihofc  things  which  it  commands,  or  for 


Ij6  CHRISTIANITY    AS 

bids ;  becaufeit  fuppofes  men  moral  agents,  capable  by 
their  reafon  to  difccrn  good  from  evil,  virtue  from  vice, 
religion  from  (uperftition. 

If  Mr.  Locke  reafons  juftly,  "  no  mifTion  can  be 
looked  on  to  be  divine,  that  delivers  any  thing  derogat- 
ing from  the  honor  of  the  one  only  true  invifible  God; 
or  inconfiftent  with  natural  religion  and  the  rules  of  mo- 
rality ;  becaufe  God  having  difcovered  to  men  the  uni- 
ty and  majefty  of  his  eternal  Godhead,  and  the  truths  of 
natural  religion  and  morality  by  the  light  of  reafon,  he 
cannot  be  fuppofed  to  back  the  contrary  by  revelation ;  , 
for  that  would  be  to  dellroy  the  evidence  and  ufe  of  rea- 
fon, without  which  men  cannot  be  able  to  diftingufh^' 
divine  revelation  from  diabolical  impofture." 

Does  not  this  fuppofc,  firft,  that  no  miffion  can  be 
divine,  or  its  revelation  true,  that  admits  of  more  than 
one  only  true  invifible  God  ?  Secondly,  that  men,  by 
their  reafon  muft  know,  wherein  the  honor  of  this  one 
only,  true,  invifible  God  confifts  ;  otherwife  ihey 
might  (for  aught  they  know)  be  obliged  by  revelation  to 
admit  what  is  derogatory  to  his  honor?  Thirdly,  they 
muft  know  by  the  light  of  reafon,  what  are  the  truths  of 
natural  religion  and  rules  of  morality  ;  becaufe  other- 
wife  they  might  be  obliged  to  admit  things  inconfiftent 
-with  them  ;  and  that  to  fuppofe  the  contrary,  would  be 
to  deftroy  the  ufe  and  evidence  of  reafon,  without  which. 
men  would  not  be  able  to  diftinguifh  divine  revelation 
from  diabolical  impofture  ;  which  implies,  that  in  thing* 
lending  to  the  honor  of  God,  and  the  good  of  mankind 
the  dernier  refort  is  to  reafon  ;  wbofe  diOates,  as  the) 
need  no  miracles  for  their  fupport,  fo  all  do8rines  in- 
confiftent  with  them,  though  they  plead  endlels  mira- 
cles, muft  be   looked  upon   as  diabolical    impoftures. 

When  the  apoftle  fays,  whatfoever  things  are  true, 
whatfoever  things  are  honeft,  whatfoever  things  are  juH, 
"whatfoever  things  are  pure,  whatfoever  things  are  lovely, 
whatfoever  things  are  of  good  report;  if  there  be  any 
virtue,  if  there  be  any  praife,  think  on   thefe  things;* 

*piii!.  4.  e. 


OLD    AS    THl.    CKtATION.  lyy 

is  not  this  referring  us  to  the  light  of  nature,  to  know 
what  thefe  things  arc,  which  fhcw  themfelvcs  to  be  the 
will  of  God  by  their  internal    excellency  ? 

B.  Our  divines,  though  they  own  reafon  may  do  to- 
lerably well  in  things  between  man  and  man,  yet  in  mat- 
ters relating  to  God,  reafon,  they  lay,  muil  fubmit  to 
&ith  ;  and  that  the  chief  end  of  revelation  is  lo  give 
men,  efpccially  the  common  people,  juft  conceptions, 
and  right  notions  of  the  nature  and  peifcflions  of  (^od  ;. 
which  they  could  never  have  from  the  dim  light  of  na 
tiirc,  without  the  help  of  revelation. 

A.  Though  they  argue  thus,  yet  at  the  fame  time  they 
find  thcmfelves  obliged  to  own,  that  the  fcripturc,  when 
taken  literally,  gives  the  vulgar  falfc  and  unworthy  no- 
tions of  the  divine  nature  ;  by  imputing,  almoft  every 
where,  to  God,  not  only  human  parts,  but  human 
weakncfs  and  imperfeflirtns  ;  and  even  the  word  of  hu- 
man paflTions.  To  this,  indeed,  they  have  two  anfwcrs, 
which  feem  inconfiftent  :  firfl,  that  it  is  neceffary  to  ac- 
commodate things  in  lome  meafure  to  the  grofs  concep- 
tions of  the  vulgar.  The  other  is,  that  reafon  has  given 
all  men  fuch  juft  conceptions  of  the  divine  nature,  that 
there  is  no  danger  that  even -the  common  people  fliould 
»ake  thefe  exprefTions  literally. 

B.  Though  reafon,  on  which  you  lay  fuch  flrefs,  may 
demonftrate,  that  there  are  not  more  Gods  than  one  ;  yet 
reafon  can  never  tell  us,  that  there  is  more  than  one  that 
is  God  t  though  reafon  tells  us,  that  there  are  not  three 
Gods,  yet  reafon  could  never  tell  us,  that,  though  in  the 
idea  of  a  divine  perfon,  the  idea  of  God  be  included, 
each  perfon  being  by  himfelf  God  ;  yet  the  multiplying 
of  divine  pcrfons,  was  not  tlie  multiplying  of  Gods? 
And  though  reafon  declares  there  is  diflercnce  between 
three  and  one;  yet  reafon  will  never difcovcr,  that  there 
is  no  more  in  three  pcrfons,  than  in  one  ;  all  <hrce  toge- 
ther being  the  fame  numerical  God. as  each  is  by  himfelf. 
Reafon  will  never  be  able  to  fmd  cut  a  middle  between 
a  immcrical,  and  fpecific  unity  ;  biiMccn  one  in  number 
and  one  in  h'wd,  ;  and  vet  without  it,  hew  can  we  fuppofc 

Y 


iyS  CHRISTIANITY   AS 

the.  Tame  Tod  to  be  felf  exiftent,  and  not  felf-exiftent,&c. 
Re  ifiM^  can  as  little  difcovera  medium  between  a  nomi- 
nal, and  a  real  difference ;  and  yei  without  it  how  can 
we  avoid  Sabellianirm  on  the  one  hand,  or  Polytheiftn 
on  the  other  ?  There  is  nothing  realon  tells  us  more 
phinly  ;  than  that  God  and  a  man  are  two  dillinft,  intel- 
ligent perlbns ;  but  can  realon  tell  us  they  may  become 
one  inielligent  perfon,  even  while  their  perlonal  natures 
and  properties  remain  infinitely  diftinft  and  different? 
Thus  you  fee,  how  reafon  mufl  fubmit  to  faith. 

A.   I,  for  rav  part,  not  underftanding  thefe  orthodox 
paradoxes,  can  only  at  preient  fay,  I  do  not  difbelieve 
thein  ;  but  muft  add,   that  as  I  am  a  rational  creature, 
and  God  requires  of  me  a  reafonable   fervice,  I  ought 
not,  nay,  I  cannot,  have  any   faith,  which  will  not  bear 
the  teft  of  reafon  ;  and  therefore,   notwithftanding  your 
maxim  of  reafon's  fubmittingto  faith,  I  will  venture  to 
ailinn,  if  a  book  affert  (fuppofing  the  words  of  it  are  ta- 
ken in  their  plain  literal  fenl'ej  immoral,  or  impious  doG-y 
trines  ;  and  there  are  not  in  that  book  certain  marks  t< 
tell  us,  where  they  are  to  be  taken  literally,  and  when 
figuratively  ;  or.  what  is  the  figurative  fenfe  ;  that  men^ 
in  thefe  points  are  as  much  to  be  determined  by  their 
reafon  as  if  there  was  no  fuch  book. 

jB,  This,  fure,  cannot  be  the  cafe  with  relation  to  the 
fcriptures. 

A.  I  fh^ll  only  tell  you  what  the  mofl  celebrated 
fathers  fay  on  that  head.  Athanafius  -ays,*'  fhould  we 
underftand  a  great  part  of  the  facred  writ  literally,  we 
fhould  fail  into  the  moft  enormous  blafphemies.  St  Cy- 
ril fays  much  the  faine.  St.  Gregory  the  firfl  fays,  -'the 
fcripiure  is  not  only  dead,  but  deadly;  for  it  written, 
the  letter  kills,  but  the  fpirit  quickneth;  and  this  i*  what 
the  whole  divie  letter  does."  And  in  another  place  he 
compares  them  to  bea''s  who  regard  the  letter.  And  St. 
Jerome  fays,  "  If  we  adhere  to  the  flefh  of  the  letter, 
i.t  will  be  iheoccafion  ofmany  evils."  And  Gregory  Nyf- 
icn  makes  the  like  refleftion. 

ij.  1  durfl  nut  have  made  (o  hold  with  the  fcripture? 


OLD    AS    TIIK    CREATION,  I79 

as  thcfe  fathers;  but  content  myTclf  in  faying  with  the 
excellent  hifliop  of  Litchfield,  that  "God,  was  he  to 
fpf^ak  with  men,  mud  tiot  only  Ipcak  their  V(  ry  lan- 
guage, but  according  to  the  conceptions  of  thofe  he 
(peaks  to:  To  leftify  heir  feniiments  in  natural,  hifto- 
rical,  or  chronological  matters;  to  mend  their  logic,  or 
rhetoric  when  it  is  defo6livc,  but  has  no  ill  influence  on 

piety,  is  not  the  bufincfs  of  revelation. Needlefsly 

to  contradift  innocent  vulgar  notions,  is  the  fure  way 
to  lofe  the  peoples  affedions,  and  to  forego  a  pruden- 
tial way  of  gaining  them." 

A.  With  fubmiflTion  to  this  learned  author,  is  their 
no  difference  between  God's  not  ref.lifying  men's  (enti- 
raents  in  thofe  matters,  and  ufing  himlelf  fuch  fentiments 
as  needs  be  re6\ified;  or  between  God's  not  mending 
■men's  logic,  or  rhetoric,  where  it  is  defective,  and  ufiug 
fuch  himfelf;  or  between  God's  not  coniradifting  vul- 
gar notions,  and  confirming  them  ;  by  fpeaking  ac  cord- 
ing to  them  ?  Or,  can  the  God  of  truth  (land  in  need 
of  error  to  fupport  his  truth  ;  his  eternal  truth  ?  Or,  can 
infinite  wifdom  dcfpair  of  gaining,  or  keeping  people's 
alFe^lions,  without  having  recourfe  to  fuch  mean  ar.^? 
No  wonder,  if  men  ufe  pious  frauds,  when  they  *hink 
God  himfelf  has  recourfe  to  them.  In  this  cafe,  mufl: 
not  men  by  their  reafon  judge,  when  God  makes  u(e  of 
defedive  logic,  or  rhetoric  ;  and  fpeaks  in  natural,  hif- 
torical,  and  chronological  matters,  not  according  to  the 
truth  of  things,  but  according  to  the  conception  of  the 
vulgar,  to  whom  he  direfts  his  fpeech  .?  Nor  can  I  think 
of  any  falfehood,  fuppofcd  to  be  authorifed  by  the  God 
of  truth,  but  maybe  made  ufe  of  to  fomc  ill  purpofe; 
in  divinity,  as  well  as  mathematics  it  is  a  certain  maxim, 
U)io  abfurdo  dato  millc  ftquentur. 

St.  Audin  argues  after  another  manner,  in  faying, 
*•  Should  unbelievers  know  us  to  be  miftaken  in  fuch 
things  as  concern  the  natural  world,  and  alledge  our 
books  for  fuch  vain  opinions ;  how  fliall  they  believe 
the  fame  books,  when  they  fpcak  of  the  re(urrc6ion  of 
the  dead,  and  ihc  world  to  come  P 


i8o 


CHRISTIANITY    A^ 


Dr.  Prideaux,  fpeaking  of  the  marks  of  impofture, 
fays,  "  If  there  be  but  one  known  truth  in  the  whole 
fcheme  of  nature,  with  which  it  interferes,  this  mu{t 
make  the  difcovery ;  and  there  is  nc  man  that  forgeth 
an  impofture,  but  makes  himfelf  liable  to  be  this  way 
convi£led  of  it."  The  Doftor,  fure,  would  not  have 
afferted  this  fo  roundly,  had  he  not  compared  the  phi^ 
lofophical,  and  fcriptural  fcheme  of  nature,  and  per- 
ceived their  exa6l  agreement.     But, 

Not  only  Dr.  Burnet,  in  defence  of  his  Archsologia, 
but  all,  who  maintain,  that  the  fun  is  immoveable,  and 
that  it  is  the  earth  that   moves;    fufficiently  fhew,  that 
the    fcriptural    and   philofophical    account    of   natural  I 
things  feldom  agree;    However,  to  give  one  inftance, 
there  is  fcarce  a  country-man    fo   ignorant,  as    not   to 
know,  that  if  the  feed  thrown  into  the  earth  is  killed  by^ 
drought,  or  dies  by  any  other  accident,  it  never  rifes 
but  St.  Paul    (without   regard  to  that  judgment,  whichi 
our  faviour  denounces  againlt  a  man  who   calls  his  bro- J 
ther  fool ;)  fays.  Thou  fool,  that    which  thou  foweftisj 
not  quickened,  except  it  die  :*     And  our  faviour  him- 
felf fays,  Verily,  verily,   I  fay  unto  you,  except  a  corn 
of  wheat  fall  into  the  ground,  and  die,  it  abideth  alone  ; 
but  if  it  die,  it  bringeth  forth  much  fruit. t     And  the 
Greek  church,  to  this  day,  make  ufc  of  boiled  corn  at 
their  commemoration  of  their  dead,  to  fignify  the  refur 
reftion  of  the  body. 

To  convince  you  how  entirely  we  arc  to  depend  on 
reafon  in  matters  of  religion,  I  will  only  afl;  you,  why 
you  fuppofe  it  fo  abfurd  in  the  papills  to  fay,  that  men 
bred  up  in  their  church,are  obliged  intirely  to  depend  on 
its  infallibility ;  and  that  they,  who  have  not  had  the 
happinefs  to  be  thus  educated,  ought  indeed,  to  ufc 
their  reafon  to  bring  them  into  their  church;  but  tha; 
then  they  are  no  longer  to  be  governed  by  it,  hut  with 
the  relt  of  the  members,  cquallv  to  rely  on  ,the  church- 
es infallible  decifions. 

*  1  Cor,  XV.  36.  ■'"  J"hn  xVi.  '2^. 


OLDWAS    THE    C  R  E  A  L' I  O  N  .  i8l 

B.  Becaufe  this  fuppofed  infallibility  puts  it  in  the 
power  of  the  church,  to  make  their  votaries  believe 
virtue  to  be  vice;  and  vice  virtue;  or  any  other  abfur- 
dily  whatever;  fincc  they  have  no  way  to  kriiow,  whe- 
ther it  does  not  require  fuch  things,  but  by  examining, 
by  their  re^fon,  all  her  doftrines :  and  if  rcafon  be  fuf- 
ficient  to  dilcover  the  being  and  will  of  God,  and  that 
their  church  holds  no  doftrines  difagreeable  to  his  will, 
(for  this  thev  mud  own  reafon  capable  of  difcovering, 
before  it  could  bring  men  into  their  churchj  they,  in 
fpitc  of  their  pretences  to  infallibility,  put  the  whole 
llrels  on  reafon.  And  if  afterwards,  they  teach  men  to 
renounce  that  reafon,  by  which  before  they  would  have 
them  wholly  governed;  it  can  be  for  no  other  caufe, 
but  to  prevent  their  difcovering  in  that  church  fuch  er- 
rors, as  they  could  not  well  know  before;  and  which, 
if  known,  would  have  hindered  them  from  coming  in- 
to it. 

A,  The  papifts,  you  know,  reply,  that  if  this  reafon- 
ing  is  good,  it  (hikes  at  all  implicit  faith  in  St.  Peter,  as 
well  as  his  fucceilbrs  ;  and  equally  concludes  againd  men's 
giving  up  their  realon  to  any  perfons  in  former  ages,  as 
well  as  the  prefent ;  fmce  it  is  by  that  alone  they  arc  able 
to  judge,  whether  their  doftrines  are  confident  with  the 
light  of  nature,  and  free  from  fuperllition  ;  and  contain 
nothing  in  them  unworthy  a  divine  original :  before  ex- 
amining what  men  teach,  there  is  no  reafon  to  have  an 
implicit  faith  in  one  fct  of  rocn,  more  than  another  :  and 
examination  deflroys  all  implicit  fajth,  and  aLLouihodix'*^ 
whatever  ;  fmce  if  they  then  embrace  the  opinions  of  o- 
thcrs,  whether  apofllcs  or  not,  it  is  becaufe  they  appear 
agreeable  to  their  reafon.  If  you  fay  theapoftlcs  would 
by  reafon  bring  men  into  their  religion,  and  after  that, 
have  them  wholly  governed  by  their  authoriiy  ;  may  not 
the  papifts  retort  on  you  your  own  an(\ver  ?  anu  cry, 
'•  that  if  rcafon  is  fufficicnt  to  dilcover  the  bein^^  and 
will  of  God,  and  that  the  apoftles  taught  no  dottritjcs, 
but  what  are  agreeable  to  his  will  ;  (for  this."  fay  they, 
*•  you  mnft  allow  rcafon  capable  of  diicorcring,  other- 


1^2  CIHRSTIANITY    AS 

wife  it  could  never  lead  men  to  believe  what  the  apoflles 
taught;)  you  alike  put  the  whole  Ilrefs  on  reafon  And 
you  mufl:  own,  either  rhat  men  are  entirely  to  be  govern- 
ed by  reafon,  and  then  you  deftroy  all  authority  whate- 
ver; or  elie  not  lobe  governed  by  it,  and  then  you 
cannot,  by  reafon,  fhew  the  abfurdity  of  that  implicit 
faith  the  catholic  church  requires." 

B.  You  know,  that  in  anfwer  to  all  objc6lions  of  this 
nature,  we  fay  as  bifliop  Burnet  does,  in  the  expofition 
of  the  articles  of  our  church  ;  "  That  if  we  obferve  the 
ftile  and  method  of  the  fcriptures,  we  fhall  find  in  Jhem 
all  over  a  conftant  appeal  to  the  reafon  of  men,  and  to 
their  intelleftual  faculiies.  If  the  mere  dictates  of  the 
church,  or  of  infallible  men,  had  been  the  refolution 
and  foundation  of  faith,  there  had  been  no  need  of  fuch 
a  long  thread  of  reafoning  and  difcourfe,  as  both  our 
faviour  ufed  when  on  eirth,  and  the  apoflles  ufed  in 
their  writings.  We  fee  the  way  of  authority  is  not  taken, 
but  explanations  are  offered;  proofs,  and  illuftrations  are 
brought,  to  convince  the  mind;  w.iich  fliews  that  God, 
in  the  cteareftmanifeftation  of  his  will,  would  deal  with 
us  as  with  rational  creatures,  who  are  not  to  believe, 
but  on  perfuafion  ;  and  to  ufe  our  reafon  in  order  to  the 
attaining  that  perfuafion." 

A.  This  is  all  I  contend  for  and  had  not  what  the 
bifhop  fays  (though  it  amounts  to  giving  up  all  implicit 
faith)  been  agreeable  to  the  whole  tenor  of  the  fcriptures, 
and  the  do6trines  of  our  church  ;  fora-e  of  thofe,  who 
have  fo  nicely  examined  into  all  parts  of  his  expofition 
of  the  articles,  would  never  have  let  this  paffage  efcape 
without  remarks.  And  therefore,  fince  it  is  in  defence 
of  the  proteflant  religion,  and  the  whole  current  of  fcrip- 
ture,  I  fhall  add  to  what  this  excellent  father  of  the 
church  has  faid  :  that  when  any  pcrfon  has  recourfe  to 
arguments  and  reafonings,  he  does,  in  thofc  inflances, 
difclaim  all  authority,  and  appeals  to  the  reafon  of  thofe 
he  means  to  perfuade  ;  and  in  order  to  it,  would  have 
them  judge  of  the  force  of  his  arguments,  by  thofe  com- 
mon, and  felf-evident  notions,  upon  which  the  validity 


OLD    AS   THE   CREATION.  1 8^ 

cf  aM  proofs  d{r>cnd  ;    and  men,  in  examining    what  he 
lays  by  that  rcalon  to  which  he  appeals,  wholly  anfwcr 
ihe  <-nd  for  which  he  argues  witu  them;  though    upoi^ 
examination,  they  arc  noi  convinced  by  his  reafons.    To 
require  more,  would  be  to  require  impoflibiliiies  ;  fincc 
it  is  not  in  the  power  of  men.  after  they  have  confidcred 
things  as  well  as  they  are  able,  to  believe  oihcrwifc  than 
they  do.     And  had  ihc  apolties  (aid  to  thole  they  dcfign- 
ed  to  convert  ;  '•  it  will  be  an  affront  to  our  infallibil- 
ity, not  to  have  an  implicit  faith  in  us  ;  not  to   take   on 
content  whatevei  we  fay  ;  you  are,  therefore,  no  longer 
to  a6las  moral  agents,  or  to  have  recourfe  to   the  effen- 
tial  difference  of  good  and  evil  ;  to  the  light  and  law  of 
narure    or  to  the  eternal    reafon  of  things,  to  judge   of 
the  truth  of  what  we  declare.     No,  this  is  the  faith,  and 
thus  you  mull  believe,o,  perifh  everlaftingly  ;"*  had  the 
apoftles,   I  fay,  talked  after  this  manner,  do  you    think, 
they   could  have  gained  one   reafonable  convert  .?  No, 
they  knew  full  well,  that  this  was  not  the  way   to  deal 
with  rational  crratures  ;  they,  on  the  contrary,  as  I  fhall 
fully  fhew  hereafter,  every  where  fpeak  to  this  effeft  : 
*'  we  defire  you   would,  with  the  utmoft  freedom,  exa- 
mine our  dotlrines  ;   fince  if  they  are,  as  we  affirm,  true, 
they  will  not  only  bear  the  teft  of  reafon,  but  the  more 
they  are  tried,  the  b  ightcr  they  will  appear  :   This  will 
be  enobling  yourfelves,  and  doing  jullice  to  your  own 
undcrltandings,  as   well  as  to  our  doQrines."t     If  men- 
have  any  authority,  it  is  then  only,  when  they  renounce 
all  peremptory  authority  ;  and    inftead   of  claiming  do- 
minion over  the  fairh  of  men,  defire  they  would  prove 
every  thing  by  thofc  tefts  God  had  given  them,  in  order 
to  dil'cern  good  from  evil  ;  truth  f  om  falfehood  ;  religi- 
on from  fupcrdition.     Thus  the  apf>lile  feeks  to  maintain 
his  credit  and  authority  with  the  Thcffalonians ;  prove  all 
things,  fays  he,  hold  fall:  that  which  is  good. 

B.  Do  not  you,  by  laying  fucha  ftrefs  on  reafon,  in 
e^e6i  .^et  afide  revelation  ? 

'■    1  Thef.  V.  21,  '-   A"' 


2&4  CHRISTIANITY    AS 

A.  No,  if  revelation  be  a  reafonable  revelation,  iht 
greater  ftrefs  we  lay  upon  reafon,  the  more  we  edablifh 
revelation. 

B.  But  not  on  the  foot  of  its  ovm  authority,but  only  a§ 
you  judge  it  agreeable  to  reafon  ;  and  therefore  I  quell 
ion,  whether  any   of  our  eminent  divines  talk  thus  in 
commendation  of  reafon.  to  the  difparagement  of  autho- 
rity. 

A.  If  reafon  is  all  we  rational  creatures  have  to  truff 
to,  being  that  alone  which  diftinguifhes  us  from  brutes, 
incapable  of  religion;  divines,  even  thofe  of  the  moft 
narrow  principles,  however  they  may  fhuffle  awhile,  mult 
make  reafon  their  dernier  relort  :  but  howev  er,  fmce 
reafon  alone  will  not  fatisfy  you,  but  you  muft  have  au- 
thority even  againft  authority,  I  fhall  mention  what  fome 
of  our  moft  eminent  divines  fay,  when  they  are  defend- 
ing revelation  againft  the  attacks  of  infidels  >  or  writing  a- 
gainft  the  papifts,  or  men  popiftily  affefted. 

Dr.  J,  Clarke,  Dean  of  Sarum,  in  defending  Chrifti- 
anity  againft  the  attacks  of  infidels,  who  charge  it  with 
requiring  an  implicit  faith,  thinks  this  fuch  a  fcandal  to 
chriftianity,  that  a  good  part  of  his  Boylean  leftiires  are 
to  clear  it  from  that  charge  :  "  We  find"  fays  he  "  no 
command  in  fcripture  to  lay  afideour  reafon  or  under- 
ftanding  5  but  dlreftly  the  contrary  is  there  affirmed  of 
the  chriftian  religion  ■*  viz.  that  it  is  our  reafonable  fer- 
vice  :  and  therefore  the  method  in  which  Chrft  and  his 
apoftles  taught  this  fervice,  was  agreeable  to  reafon  ; 
viz.  by  exhorting  men  to  attend  fenoufly,t  to  weigh 
diligently,  their  doctrines  and  precepts,"  Sec.  and  then 
aflvs,  "  are  thete,  and  fuch  like  expreftions,  calculated 
to  enflave  the  underftandings  of  men,  and  to  induce  a 
blind  and  implicit  obedience?  Such  methods  may  ferve 
the  purpofe  of  fuperftition,  but  true  religion  can  gain 
nothing  by  them." 

Dr.  Whitchcot  does  this  juftice  to  external  revela- 
tion, as  to  fay,    "  The  fcripture's   way  of  dealing  with 

-   Ron-!,  xii.  1.  T  Mst.  xi.  if.. 


OLD    AS   THE    CREATIOM.  1  85 

men  in  matters  of  religion,  is  always  by  evidence  of  rea- 
fon  and  argument;  and  very  judicioufly  adds,  "I 
reckon,  that  which  has  not  reafon  in  it,  or  for  it,  is  the 
fupcrftition  of  man,  and  not  religion  of  God's  making." 
Whaf  an  infinity  of  difputes  would  this  rule  have  cut 
off?  What,  I  pray  was  the  grand  occafion  qf  fo  many 
monftrous  hercfies,  even  in  the  primitive  times,  but 
their  believing  the  fcripture's  way  of  dealing  with  men, 
was  not  by  evidence  of  reafon  ?  And  if  any  now  think 
otherwife,  are  they  not  in  danger  of  making  no  better 
diltinBion  between  religion  and  fiiperftition,  than  a  mo- 
dern philolopher,  who  thus  concifely  dillinguifhes  them  ; 
talcs  publicly  allowed,  religion;  difallowed,  fupcrfti- 
tion. 

Bifliop  Hoadley,  the  ftrenous  affertcr  of  our  religi- 
ous, as  well  as  civil  rights,  fays,  "  Authority  is  the 
grcaieO:  and  moft  irreconcilable  enemy  to  truth  and  ar- 
gument, that  this  world  ever  furnifhed  out;  all  the  fo- 
phiftry  ;  all  the  colour  of  plaufibility ;  all  the  artifice 
and  cunning  of  the  fubilcll  diiputer  in  the  world,  may 
be  laid  open,  and  turned  to  the  advantage  of  that  very 
truth,  which  they  defigned  to  hide,  or  to  deprefs :  But 
a;;ainft  authority  there  is  no  defence."  And  after  having 
fhewn,  that  it  was  authority  that  cruflicd  the  noble  fen- 
timcnts  of  Socrates,  and  others;  and  that  it  was  by  au- 
thority, that  the  jews  and  heathens  combated  the  truth 
of  the  gofpel  ;  he  ra)'s,  "  When  chriftians  were  increaf- 
ed  to  a  majority,  and  came  to  think  the  fame  method  to 
be  the  only  proper  one,  for  the  advantage  of  their  caufe, 
which  had  been  ihe  enemy  and  dcflroyer  of  it ;  then,  it 
v/as,  the  authority  of  chriitians,  which,  by  degrees,  not 
only  laid  wafte  the  honor  of  chriilianuy,  but  well  nigh 

extinguifhcd  it  a\nong  men. It  was  authority  which 

would  have  prevented  all  reformation,  where  it  is;  and 
which  has  put  a  barrier  againft;  it,  wherever  it  was  not. 
—  Mow  indeed,  can  it  be  expetlcd,  thai  the  fame  things 
which  has  in  all  ages,  and  in  all  countries,  been  hurtful 
to  truth,  and  true  religion,  amongll  men,  fliouldinany 
;vge,  or  any  country,  become  a  friend  and  guardian  of 

Z 


l86  CHRISTIANITY   AS 

them  ?"  And  to  obviate  an  objeftion  eafily  forefeen,  he 
adds,  "  It  was  authority,  which  hindered  the  voice  of 
the  (on  of  God  himfelf  from  being  heard;  and  which  a- 
lone  (lood  in  oppolition  to  his  powerful  arguments,  and 
his  divine  doftrine."  Which  fuppofes  there  is  no  chrif- 
tian  doBrine,  but  what  has  powerful  arguments  to  fup- 
port  it;  or  in  other  words,  has  divinity  ftamped  on  it, 
(hewing  itfelf  by  its  innate  excellency  to  be  the  will  of 
God  ;  fince  to  put  its  credit  on  mere  authority,  is  to  put 
its  credit  on  that,  which  has  been,  and  always  will  be, 
an  enemy  to  truth  :  Nay,  he  fuppofes,  that  were  it  pof- 
fible,  that  authority  and  truth  could  confift  together, 
and  the  latter  be  received  for  the  fake  of  the  former,  it 
could  not  avail.  His  words  are,  "  Where  truth  hap- 
pens to  be  received  for  the  fake  of  "authority;  there  is 
juft  fo  much  diminifhed  from  the  love  of  truth,  and  the 
glory  of  reafon,  and  the  acceptablenefs  of  men  to  God; 
as  there  is  attribuied  to  authority."     And 

Archbiftiop  Tillotfon  fays,  "  All  our  divine  reafon- 
ings  about  divine  revelation  are  neceflarily  gathered  by 
our  natural  notions  about  religion ;  and  therefore,  he, 
who  fincerely  defires  to  do  the  will  of  God,  is  not  apt 
to  be  impofed  on  by  vain,  and  confident  pretences  of 
divine  revelation;  but  if  any  d'>6irine  be  propofed  to 
bim,  which  is  pretended  to  come  from  God,  he  m.ea- 
fures  it  by  thofe  fure,  and  Heady  notions,  which  he  has 
of  the  divine  nature  and  perfettions;  and  by  thefe  he 
will  eafily  difcern,  whether  it  be  worthy  of  God  or  not, 
and  likely  to  proceed  from  him :  He  will  confider  the 
nature  and  tendency  of  it,  or  whether  it  be  a  docirine 
according  to  godlinefs,  luch  as  is  agreeable  to  the  divine 
nature  and  perfeBions,  and  tends  to  make  us  like  unto 
God;  if  ii  be  not,  though  an  angel  fliould  bring  it,  he 
would  not  receive  it."  And  if  no  miracles,  no,  not  the 
preaching  of  an  angel,  ought  to  make  us  receive  any 
doftrine  that  does  not  carry  thofe  internal  marks;  no 
miracles,  certainly,  ought  to  make  us  reje8;  any  doft- 
rine  that  has  thefe  internal  marks.  And  much  to  the 
fame  purpofe,  our  judicous  DoBorClaget  fays,  "  When 


OLD    AS    THE    CRKATION.  187 

men  pretend  to  work  miracles,  and  talk  of  immediate 
revelations,  of  knowing  the  truth  by  inipiration,  and  of 
more  than  ordinary  illuniinalion,  we  ought  not  to  be 
frighted  with  thofc  big  words,  from  looking  what  is  un- 

I  dertheni;  nor  to  be  afraid  of  calling  ihcfc  things  ituo 
qiieflion,  which  are  fet   olf  with    high  flown  pretences. 

I  From  hence  it  has  come  to  pafs,  that  fuperftition  and 
idolatry,  enthufiafms  and  impodurcs  have  fo  much  pre- 
vailed in  the  world.  It  is  fomcwhat  ftrange,  that  we 
fhould  believe  men  the  more,  for  that  very  reafon  up- 
on which  wc  fliould  believe  them  the  lefs." 

I  fhall  give  you  the  fentiments  of  one  judicious  di- 
vine more,  fiiicc  thcv  contain  a  fummary  of  what  I  have 
been  faying ;  his  words  are  :  "  It  could  not  be  avoidable, 
but  that  this  natural  reverence  for  divine  revelations, 
and  pronenefs  of  believing  them,  would  produce  fome 
ill  effects,  prejudicial  to  the  reafon  and  intered  of  man- 
kind; a  fatal  credulity  would  creep  into  die  world,  and 
poffcfs  the  minds  of  the  more  ignorant  perfons,  and  in- 
duce them  blindly  to  believe  every  bold  pretender  to 
revelation.  After  a  laborious  and  fruitlefs  learch  of  fu- 
ture happinefs,  men  were  apt  to  embrace  any  (yftem  of 
religion  prefented  to  them;  if  it  flattered  their  hopes  of 
future  felicity,  they  were  loth  to  difcover  the  error  and 
illuflon  of  any  pleafing  revelation  ;  they  wiflied  it  might 
be  true,  and  at  firfl,  what  they  wifhed,  they  at  la(t  be- 
lieved to  be  true. — Many  feared  they  fhould  be  injuri- 
ous to  the  divine  majeRy,  and  incur  the  guilt  of  athc- 
ifm,  if  they  (hould  fcrupuloufly  examine  what  pretend- 
ed to  carry  the  (lamp  of  his  authority,  and  to  have  been 
revealed  by  him.  To  entertain  fcruples  in  this  cafe, 
was  thought  no  lefs  than  facrilcgc,  and  every  doubt  was 
elteemed  an  affront  to  God ;  to  which  may  be  added, 
that  they  fliould  coniraQ  no  fmall  merit,  and  ever  lay 
an  oblig.iiion  on  God,  if  they  immediately  refigncd  up 
their  judgment  to  his  fuppofed  revelation,  and  blindly 
received  it  without  any  doubt  or  hefitaiion. 

"  This,  in  all  ages,  opened  a  wide  gap,  and  prepared 
a  way  for  error  and  fuperllition;  while  the  whimfies  of 


i88 


CHRISTIANITY    AS 


every  foolifh  enthufiaft,  and  the  follies  of  every  bold 
impoftor  were  propoled  under  the   venerable  name  of 

divine  oracles. Hence  all  the  abfurdities  of  the  pa- 

g^^n  religion  found  belief,  and  entertainment  in  the 
world;  and  for  the  molt  extravagant  impoftors  never 
wanted  profelytes.  Hence  the  moM  pernicious  errors  of 
heretics,  found  admiflion  into  the  church;  and  the  pre- 
tence of  new  revelations  feduced  fome  part  ot  the  chrif-  ^i 
tian  world.       ^  > 

"  To  this  fatal  credulity,  and  danger  of  illufion  arif-    | 
ing  from  it,  God  and  nature  have  prefcribed  an  excellent    ] 
remedy;    the  ufe  of  reafon,   which   may   examine    the     '' 
grounds  and  teftimonies   of  all   pretended   revelations;    i 
enquire  into   their   truth,  and   after  a  fcrupulous  trial,    ; 
pais  fentence  on  ihem.     This,  the  intercfi:  of  truth,  and 
the  honor  of  our  nation  requires  us  to  perform,  thai  we 
may  neither  proftitute  the  iormcr,  nor  depreciate  the  lat-    I 
ter. — Without  this  precedent  enquiry,  our  belief  wraild    I 
become  unlawful ;  for  to  obviate  the  rules  of  conduO, 
prefcribed  to  our  underftanding,  were  to  overthrow  all 
the  laws  of  nature,  to  debafe  the  dignity   of  mankind, 
and  to  efface  the  image  of  God  implanted  in  us.     Thefe 
rules  -affiire  us,  that   God  cannot   command  any  thing 
foolifh  or  ridiculous. — No  greater  mjury  can  be  offered 
to  the  deity,  than  to  believe  him  the  author  of  any  reli- 
gion, which  prefcrihes,  or  encourages  foolifh  or.  fuper- 
ilitious  praQices. — Juftly  does    Plutarch    wonder,  why 
atheifm  fhould  rather  be  acculed  (^f  impiety,  than  fuper- 
ftition ;  fmce  few  are  moved  any  by  defeft  in  the  order 
of  government,  to  call  in  quellion  the  exiftence  of  God ; 
but  the  trick  and  cheats  of  fuperftitious  pcrlons,  their 
enthufi  ?ftic  motions,  ridiculous  actions,  exovcilms,  and 
luflrations,  and   inch  like  ;  give  them   occafi^n  to  be- 
lieve it  better  there  fhould    be   no   God,  than  fuch  a 
Gf>d.  as  the  author  of  luch  a  fuperllitious  religion  muft 
neceffarily  be."* 

If  this  author  reafonsjuftly,  as  all  proteflants  will  al- 

•f^  SiillingHcet. 


OLD    AS   TMK    CREATION.  I89 

low,  at  lea^,  when  they  write  againft  the  enlhufiafm  of 
the  church  of  Rome  ;  does  it  not  follow,  that  it  is  our 
duty,  before  we  embrace  any  inChiuied  rcligi()ii,  to  ex- 
amine by  that  light  which  God  has  given  us    into  every 
pirt  of  it  ;  and  .  fter  a  fcrupulous  trial,  pafs  f  ntenceon 
it  ?   If  the  inicrtft  of  truth,  and  the  honor  of  man's  na- 
ture rcqui  cs  them  to  pe  form  this  grand  duty,  muR  not 
their  realon.  antecedently  to  all  external  revelation,  af- 
ford certain  teds  to  dittinguifh  between  truih  and  falfc- 
hood.   in  all  religious  matters  ?  It  would  be  ridiculous 
to  tell  jncn,  that  is  a  crime  worfe  than  athcifm,  to  admit 
a    religion,    which    prcfcribes  or  encourages  foolifli  or 
fuperllitious   practices  ;  unlefs  upon  a  luppofition,  that 
their  realon  can  tell   ihem  what  are  fuch  pratUces;  and 
thereby   hinder  ihem  from  embracing  a  religion,  which 
requires  things  of  this  nature.    And  if  men  are  apt  to  cm- 
brace  any  religion  (the   mahometan  for  inftancc)   which 
flaiters  iheir  hopes  of  future   felicity,  and   makes  them 
loth  todifcover   the   pleafing  lUufion  ;  does  it  not  fol- 
low, that  the  more  any  religion  doesfo,  the  more  caufe 
men  have  critically  to   examine  into  us  reafonablenefs  ? 
becaule  wjihout  luch  a  precedent  enquiry,  their  belief 
would  be  irrational  and    unlawful,  dcbafing  the  dignity 
of  mankind,  and  efi'acing  the  image  of  God  implanted 
in  them.      And, 

If  the  abfurdities,  not  only  of  the  pagan  religion,  but 
even  the  molt  pernicious  errors  am.ng  ChriRians,  have 
been  occafioned  through  want  of  previous  examination  -, 
nothing  can  be  requifite  to  difc  ver  true  chriilianity,  and 
to  preferve  it  in  its  native  purity,  free  from  all  fuperfU- 
tion,  but,  after  a  ftrift  fcrutiny,  to  admit  nothing  to 
belong  to  it,  except  what  our  reafon  tells  us  is  worthy 
of  having  God  for  its  author.  And  if  it  be  evident  that 
Ave  cannot  difcern  whether  any  inftituted  religion  con- 
tains every  thing  worthy  and  nothing  unworthy  of  a  di- 
vine original  ;  except  we  can  antecedently  by  our  reafon 
difcern  what  is  or  is  not  worthy  of  having  God  for  ir<; 
author;  it  neceffarily  follows,  that  natural  and  revealed 
religion  cannot  differ  :  becaufe,  whatever  reafon  fhcws 


r^O  CHIRSTIANITY   AS 

to  be  worthy  of  having  God  for  its  author  muft  belong 
to  natural  religion;  and  whatever  reafon  tells  us  is  un- 
worthy of  having  God  for  its  author,  can  never  belong 
to  the  true  revealed  religion.  It  is  upon  this  very  plan, 
that  I  have  endeavored  to  {hew  you  wherein  true  and 
genuine  chriftianity  confifts. 

B.  By  the  reafoning  of  thefe  divines,  religion  is  the 
plained  thing  in  the  world  :  wc,  it  feems.  have  nothing 
to  do  but  to  examine  what  notions  are  worthy  of  God, 
in  order  to  know  his  will  ;  but  do  they  tell  us  how  we 
may  certainly  know  what  thole  notions  are  ? 

A.  All  divines,  of  what  denomination  loever,  agree, 
at  leaftin  words,  that  God  cannot  a6l  arbitrarily  in  the 
government  of  the  world,  or  command  things  for  com-  J 
manding's  fake  ;  but  that  all  his  laws,  being  calculated 
for  the  good  of  mankind,  carry  with  them  the  marks  of 
confummate  wifdom  and  goodnefs.  However,  I  ftiall 
mention  two. 

The  incomparable  bifhop  TiHotfon  fays,  "  It  would 
be  little  lefs  than  an  horrid  and  dreadful  blafphcmy  to 
fay,  that  God,  out  of  his  foverei^n-  will  and  pleafure, 
can  do  any  thing  which  contradifts  the  nature  of  God, 
or  the  eJOTential  perfe6tions  of  the  deity  ;  or  to  imagine 
that  the  pleafure  and  will  of  the  holy,  juft  and  good  God,- 
is  not  always  regulated  and  determined  by  the  effential 
and  indifpenfable  laws  of  goodnefs,  holmefs  and  right- 
eoufnefs. 

The  judicious  Mr.  Scott  affirms,  '•  that  to  fnppofe 
the  will  and  power  of  God  is  not  perfe6lly  fubjeB  to 
his  moral  perfe61ions,  is  to  fuppofehima  very  defe8ive 
and  imperfefl  being  ;  a  lawlefs  will  and  power  being  the 
greateQ  defe6l  in  nature:  wherefore,  to  fecure  our  minds 
againd  all  injurious  apprehenfions  of  God,  this  is  a  mofi; 
iieceflary  rule  ;  that  we  conceive  him  to  be  fuch  a  being 
as  can  never  will,  or  a6l  any  thing,  but  what  his  own  ef- 
fential wifdom,  goodnefs  and  juftice  do  approve. — To 
affirm,  he  is  not  obliged  to  regulate  himfelf  by  wifdom, 
juftice  and  goodnefs ;  or  that  he  can  do  otherwile;  is  to 
attribute  him  a  power  to  will,  or  act  foolilhly,  &c." 


•      OLD    AS   THE   CREATIOM.  '    IQl 

B.  I  fhould  readily  approve  what  ihc  authors  you 
quote  have  laid,  to  Ihcw  the  rcafonablenefb  of  the  divine 
law  in  every  inftancc  ;  were  dioc  not  in  religion,  pro- 
pofitions  to  be  believed,  which  are  above  reafon. 

yi.  If  I  do  not  underftand  the  term's  of  a  propofition-, 
or  if  ihcy  are  inconfillent  with  one  another;  or  i'o  un- 
certain, that  I  know  not  what  meaning  to  fix  on  them; 
here  is  nothing  told  me,  and  confequcntly,  no  room  for 
belief  :  but  in  fuch  cafes,  .where  I  am  capable  of  under- 
flanding  a  propofition,  it  is  reafon  mud  inform  me,  whe- 
ther it  is  certain,  probable,  or  uncertain  ;  and  even  in 
propofitions  rel.aing  to  fuch  faOs  as  we  learn  from  re- 
port, it  is  by  our  reafon  alone,  in  comparing  circum- 
flances,  &c.  that  we  mud  judge  of  their  probability.  But, 
Although  defigning  men  very  well  know,  that  it  is 
impoflible  to  believe,  when  we  know  not  what  it  is  we 
are  to  believe  ;  or  to  believe  an  abfurd,  or  contradidory 
propofition  ;  yet  they,  becaufe  without  examination 
people  may  be  brought  to  fancy  they  believe  fuch  things, 
and  it  being  their  intered  to  confound  the  undcrdand- 
ings  of  men,  and  prevent  all  enquiry,  craftily  invented 
the  notion  of  believing  things  above  reafon  :  here  the 
ravings  of  an  enihufiad  are  on  a  level  with  the  dilates 
of  infinite  wifdom,  and  nonfenfe  rendered  mod  fa 
crcd  ;  here  a  contradiftion  is  of  great  ufe  to  maintain 
a  doctrine,  that,  when  fairly  dated,  is  not  defenfible  -. 
becaufe  by  talking  backward  and  lorward,  by  ufing  ob- 
fcure  terms  and  taking  words  in  different  fcnfes,  they 
may  eafily  amufc,  and  puzzle  the  people.  On  this 
foundation  tranfiibdantiation  is  built,  and  mod  (if  tholb 
myderious  propofitions,  about  which,  in  former  days, 
chridians^fo  frequently  murdered  each  other.      But, 

If  the  fcripture  was  defigned  to  be  underdood,  itmud 
be  within  the  reach  of  human  underdanding  ;  and  con- 
lepuenily,  it  cannot  contain  propofitions  that  arc  either 
above,  or  below  human  underdanding  :  and  if  there  arc 
no  propofitions  in  the  bible,  but  what  have  certain  ideas, 
by  common  ufagc,  annexed  to  the  weirds  ;  how  can  wc 


*495^ 


CRHISTIANITY    AS 


not  ?  or  know  which  are,  and  which  are  not  ?  And  in- 
deed, if  the  end  of  God's  giving  a  revelation  was  to  di- 
re8;  men's  tlwughts  and  a6lions,  it  muft  (as  neceflary  to 
that  end)  be  delivered  in  fuch  a  way,  as  is  plain  and  ea- 
iy  to  be  underftood,  even  by  mean  capacities  ;  and 
confequently  to  fnppofe  it  dark  and  myfterious  in  any 
part,  is  to  reprefent  it  as  unworthy  of  having  God  for  its 
.iuthor.     And, 

One  would  think,  that  men,  when  they  knew  they 
had  truth  on  their  fide,  would  fpcak  after  the  piainell 
manner,  and  not  ftudy  to  difguife  it  by  unnatural  ways 
of  expreding  themfelves;  efpecially,  when  they  reflett 
on  others  for  fo  doing. 

The  chriftians  faid,  the  heathens  were  confcious  their 
religion  was  abfurd  by  their  having  recourfe  to  allego- 
rical, senigmatical,  and  my^l^erious  explications;  and 
confequently,  that  it  could  not  be  defigned  for  the  com- 
mon people,  incapable  of  fuch  explications ;  and  that 
their  priefts,  inftead  of  defending  it,  rendered  it  uncer- 
tain; fince  where  the  literal  fenfe  is  quitted,  there  may 
be  many  allegorical,  or  fpiritual  fenfes,  oppofi.e  to  one 
another;  and  indeed,  the  wife  men  anong  them,  as  Tal- 
ly, &c.  owned  as  much. 

Nor  did  the  heathens  fail  to  retort  the  like  obje8ion 
upon  the  chriftians;  and,  in  truth,  they  equalled,  if  not 
out-did  them  in  allegorifing  away,  not  only  the  plamefl 
texts,  but  even  matter  of  fati;  which  proved  the  occa- 
fion  of  innumerable  hert.fies. 

Dupin.  fpeaking  of  the  extravagant  opinions,  which 
obtained  among  filly  people  in  the  primitive  times,  fays, 
"  They  fprang  from  the  principles  of  Pauan  philofo- 
phers ;  and  from  the  myfteries,  which  cracked  brained 
men  put  on  the  hiftory  of  the  Old  and  New  T;  (lament, 
according  to  their  imaginations  ;  the  more  exfraordinary 
ihefe  opinions  were,  the  more  did  they  reliih,  and  the 
better  did  they  like  them;  and  thofe  who  invented  th  m, 
publifhed  them  gravely  as  great  myi'leries  to  the  fimple, 
who  were  a  I  difpofed  to  recie  e  them."  But  could  any 
cracked- brained  writers  have  found  out  mo:e  mvderies 


OLD   AS   THE    CREATION.  l^g 

in  the  Old  and  New-Teftament  than  the  primitive  fa- 
thers, (who  interpreted  ihem  according  to  ihcir  imagin- 
ations, and  jumbled  them  together  with  that  Pagan  phi- 
lofophy  they  were  educated  in  ?)  Or  have  pubiilhed 
their  myftcrioUs  reveries  with  greater  gravity  to  fimple 
people,  always  difpofed  to  receive  what  they  did  not 
underftand  ? 

The  fjme  author,  (peaking  of  St.  Bernabas'  catholic 
epiftlc  in  anfwcr  to  this  of)je8ion,  "  that  it  was  incredi- 
ble fo  great  an  apollle,  full  of  the  holy  ghoft,  and  col- 
league of  St.  Paul,  fli')uld  be  the  author  of  fuch  forced 
allegories,  and  extravagant  explications  of  Icripture  ; 
of  thole  various  fables  concerning  animals,  with  divers 
other  conceits  of  the  like  nature?  fays,  "  they  have  but 
little  knowledge  of  the  Jewifli  nation,  and  of  the  pri- 
mitive chriflians,  educated  in  the  fynagogues,  who  ob- 
(linately  believe,  that  fuch  fort  of  motions  could  not 
proceed  from  them  ;  that  on  the  contrary,  it  was  their 
very  charafter  to  turn  the  whole  fcripiure  into  Allegory." 

I  think,  none  of  our  celebrated  writers  reje8  this  e- 
piflle  as  fpurious,  bccaufe  of  the  allc^_ories  it  abounds 
with  :  Our  excellent  archbifliop  Wake  fays,  "  Even 
St.  Paul  himfelf  in  his  epiflles,  received  by  us  as  cano- 
nical, affords  us  not  a  few  inftances  of  this,  which  is  fo 
much  found  fault  with  in  St.  Barnabas  :  As  I  might  ca- 
fily  make  appear  from  a  multitude  of  paflages  out  of 
thcmj  were  it  needful  for  me  to  enlarge  myfelf  on  a 
point,  which  every  one,  who  has  read  the  Icriptures 
with  any  care,  cannot  chufe  but  have  obferved."  And 
ihofe  chriflians  St.  Paul  mentions,  for  believing  the  re- 
furrcftion  was  paQ,  were,  no  doubr,  great  allegorifts. 

The  primitive  fathers  exactly  followed  the  precedent 
fet  ihcm  by  the  apoflle  Barnabas,  and  oiher  apollolical 
men  :  Clemens  of  Alexandria  fays,  '•  The  occonomy  of 
the  law,  is  typical  and  prophetical ;  and  that  Mofes  and 
the  prophets,  wrote  all  in  parables."  So  Tcrlullian, 
*'  The  law  is  fpiritual  and  prophetical,  and  almod  in  all 
points  figurative."  And  Le  Clerk  obferves,  that  "  The 
fathers  did  not  content  themfelves  with  interpreiigg   He 

Aa 


J  94 


CRHISTIANITY    AS 


Old  Teflaraent  allegorically,  but  they  did  the  fame  as^ 
to  the  New." But  becaufe, 

Origen  was  famous  for  this  allegorical  method,  and 
by  virtue  of  it  efleemed  the  greateft  champion  of  chrif- 
tianity,  next  to  the  apoftles;  and  fince  what  he  fays, 
■was  not  only  its  own,  but  the  fenfe  of  the  then  church, 
it  will  not  be  improper  to  cite  him.  "  If  we  adhere, 
fays  he,  to  the  letter;  or  underftand  what  is  written  in 
the  law  of  God,  as  the  jews  do,  in  the  common  accep- 
tation of  the  words;  I  blufh  to  own,  that  God  ever 
gave  fuch  laws:  for  mere  human  conllitutions,  as  thofe 
of  the  Romans,  Athenians,  or  Lacedaemonians,  will 
feem  more  reafonable  and  proper;  but  if  the  law  of 
God  is  to  be  underftood  in  the  fenfe  of  the  church 
teaches,  then  truly  it  exceeds  all  human  ordinances.' 
For  which  reafon  he  makes  the  allegorical  way  of  inter- 
preting fcripture  to  be  the  key  of  knowledge;  and  fol- 
lowing the  letter  of  the  law,  the  direft  way  to  infidelity 
and  vain  fuperftition.  Literam  fequcntes  in  injidelita- 
tem,  (3  varias  fuperjlitiones  incurrunt.  And  he  objeQs 
to  Marcion  the  heretic,  that  he  was  againft  the  allegori- 
cal way  of  interpreting  fcripture. 

B.  Do  not  thefe  fathers  fuppofe  God  either  a  weak 
being,  who  could  not  frame  as  wife  laws  as  men ;  or  elfe 
an  ill-natured  being,  who,  in  order  to  puzzle  mankind 
fpeaks  in  riddles  and  myderies?  "What  fliould  we  think 
of  a  lawyer,  who  faid,  he  jfhould  be  afhamed  of  the 
laws  of  his  own  country,  if  taken  in  a  literal  fenfe;  but 
that  there  was  an  allegorical  fenfe,  which  could  one  but 
hit,  would  difcover  profound  wifdom  ? 

A.  Thus  the  fathers  fufficienily  acknowliedged  the 
fovereigniiy  of  reafon,  in  allegorifing  away  matters  of 
fa£l,  tjjat  were  in  truth,  uncapable  of  being  allegorifed; 
though  that  is  but  running  into  one  unreafonable  thing, 
to  get  rid  of  another :  And  how  can  we  depend  on  any 
thing  faid  in  the  fcripture,  if  we  cannot  on  its  fa8s  ? 
One  would  think  nothing  was  a  plainer  fa8,  than 
than  that  of  Lot's  lying  with  Ihs  two  daughters,  yet  St. 
Irenaeus  allegorifes  that  away;  and  is  fo  fond  of  allege- 


OLD    AS    THE    CRf-ATlON.  1^5 

vifing,  that  for  the  fake  of  it,  he  contradifls   the  icrip- 

tiire,  and  fays,    "  The  harlot  Rahab  enlertaincd   three 

fpies;"  and  had  he  not  made  them  three,  he  would  have 

been  at  a  lofs,  how  to  fay,  as  he  does,  that  this  harlot 

I  hid  in  her  houle,  father,  fon,  and  holy  ghofl.     «  How 

j  can  we  be  edified,"  fays  Origen,  *'  in  reading  that  fo 

{  great  a  patriarch  as   Abraham,  not  only  lyed  to  Abime- 

lech,  but  alfo  betrayed  to  him  the  chaftity  of  his  wife  ? 

I  What  indrutlions  can  we  reap  from  the  wife  of  fo  great 

I  a  patriarch,  if  we  think  fhe  was  cxpofed  to  be  debauched 

I  by  her  hufband's  contrivance  ?  Let  the  Jews  believe  fuch 

things,  and  tiiofe  with  them,  who  are  greater  friend*  to 

the  letter  than  to  the  fpirit." 

lie  afTerts,  "  That  there  are,  even  in  the  ^ofpel, 
things  laid,  which,  according  to  the  letter,  or  taken  in 
their  literal  lenfe,  are  mere  fa  Hi  ties  (m*  lyes;  as  where 
our  faviour  fays,  lie  that  belicveth  in  me,  the  works 
that  I  do,  (hall  he  do  alfo;  and  greater  works  than  ihefe 
fhall  he  do.  John  xiv.  12,  Szc.  which  he  fliews,  was 
not  vcrifycd  literally,   but  fpiritually."     And, 

*•  That  it  was  want  of  knowledge  in  the  fcriptures,  to 
think,  that  God  fpent  fix  real  days  in  the  work  of  the 
creation." 

He  defircs  atsy  one  to  fiiew,  "  How  the  truth  of  the 
gofpels  can  be  maintained,  or  their  feeming  contrarieties 
cleared  by  any  other  than  the  anagogical  method;  which 
he  affirms  necefiary  for  that  purpofc." 

He  fays.  '•  The  pair  of  turtle  doves,  or  two  young 
pigeons,  offered  for  Jcfus,  were  not  fuch  as  we  fee  with 
our  carnal  eyes;  not  birds,  fuch  as  fly  in  the  air,  but 
fomething  divine  and  auguft,  beyond  human  contem- 
plation," &c. 

If  you  defire  to  be  more  plentifully  furnifhed  with 
inftances  of  the  like  nature  with  thofe  above-mentioned, 
confult  the  philocalia  of  Origen.  , 

St.  Audin,  a  man  of  the  greateft  authority  of  all  the 
fathers,  fays,  "  We  muft  not  take  the  ftory  of  Jacob's 
cheating  his  father,  by  perfonaiing  his  brother  Efau,  lite- 
rally, Icit  the  fcripturc  fhould  feem  to  encourage  lying." 


JgS  CHIRSTIANITY   AS 

And  fpeaking  of  Jefus  curfing  the  fig-tree,  fays,  hoc 
JaBum,  niji  Jigtiraticm,  Jlultum  invenitur.  And  he,  with 
the  reft  of  the  fathers,  not  only  moft  unnaturally  allego- 
rifes  away  the  hiftory  of  the  fall,  but  even  of  the  whole 
creation;  and  fays,  "  The  whole  world  was  created  in 
an  inftant."  And  though  there  is  not  one  word  about 
angels  in  the  text,  yet  this  angelical  Do8or  makes  part| 
of  the  fix  days  labor  relate  to  the  creation  of  angels. 

B.  But  how  could  he  account  for  God's  inftituting 
the  Sabbath,  upon  his  refting  from  his  fix  days  labor,  if 
all  things  were  created  in  an  inftant  ? 

A.  How  happy  he  was  in  allegorifing,  you  may  judge 
from  his  explaining  that  pafTage  of  Genefis,  iii.  14.  where 
the  Latin  verfion  which  he  followed,  runs  thus  ;  Upon 
thy  bread,  and  upon  thy  belly  fhalt  thou  go,  and  duft 
fhalt  thou  eat  all  the  days  of  thy  life.  By  the  breaft, 
fays  he,  is  to  be  underftood  pride;  by  the  belly,  the 
lufts  of  the  flefh  ;  and  by  that  which  is  added,  duft  thou 
fhalt  eat,  is  meant  curiofity,  which  extends  to  things 
temporal  and  earthly ;  and  by  curiofity,  he  means  ava- 
rice.    And, 

St.  Ambrofe  will  not  allow  the  rainbow  to  be  the  bow, 
which  God  placed  in  the  clouds;  and  faith,  "  Far  be  it 
from  us  to  call  this  God's  bow;  for  this  bow,  which  is 
called  Iris,  is  feen  indeed  in  the  day,  but  never  appears 
in  the  night :"  For  which  weighty  reafon  he  fubftitutes 
in  its  room,  a  ftrange  allegorical  bow,  out  of  his  own 
imagination. 

If  the  fathers  could  allegorifc  away  the  moft  ftubborn 
matters  of  fa6l,  they  could  have  no  difficulty  in  allego- 
rifing away  any  other  matter,  where  words  are  capable  of 
various  fenfes :  One  would  think,  it  was  difficult  to 
find  out  an  allegorical  meaning  to  this  text,  O  daughter 
of  Babylon,  happy  is  he,  who  taketh,  and  dafhes  thy 
little  ones  againtt  ihc  ftones,  yet  nothing  is  too  hard  for 
Origen,  who  affures  us  that  the  text  intends,  1  he  man 
■who  dafhes  his  vicious  thoughts  againft  the  folid  rock  of 
reafon. 

And,  indeed,  the  fathers  have  fo  turned  and  twifted 


OLD    AS    THE    CREATION.  igj 

the  fcriplurc,  with  a  pious  inieniion  to  make  it  fpcak  no- 
thing but  what  they  thought  agreeable  to  reafon;  that 
thev  have  rendered  it  like  AriUotle's  materia  prima  ;  nee 
quid,  nee  quale,  nee  quamtinn,  nee  aliquid  eorum  de  qui- 
inis  ens  denominatur :  For  by  making  the  fcripturc,  in 
fo  many  places  fay  one  thing,  and  mean  another,  they 
have  dcdroyed  its  certainty;  lince  as  Le  Clerk  ob- 
ferves,  "  If  according  to  this  method,  the  facrcd  wri- 
ters had  faid  quite  another  thing  than  what  they  laid,  or, 
if  you  will  the  quite  contrary,  yet  one  may  find  as  good 
fenle  in  them;  as  thofe  that  will  try  it,  will  prefeniiy  ob- 

ferve. Therefore  the  chriftians,  and  the  Jews  would 

have  done  much  better  to  keep  clofe  to  the  letter,  than 
to  ufc  fo  uncertain  a  method,  to  defend  the  holy  fcrip- 
ture  againft  the  Pagans." 

B.  All  the  fathers  do  not  allegorife  like  Origen  ; 
Juflin  Martyr  for  inftance,  aflerts,  that  the  threatening, 
that,  in  the  day  thou  eateft;  therof,  thou  (halt  furely  die, 
was  literally  fulfilled,  in  that  Adam  did  not  live  out  a 
thoufand  years  ;  which,  with  God,  is  but  one  day.  But 
to  go  no  farther  than  the  ftory  of  Abraham's  proftituting 
his  wife  ;  St.  Ambrofc,  to  jultify  Abraham's  conduft, 
roundly  afferts  adultery  to  be  no  crime  before  the  giving 
of  the  law  by  Mofes.  And  Sl  Auftin  makes  aduhcrv 
liill  lawful,  if  hufband  and  wife  confeni.  St.  Jerotn, 
indeed,  runs  into  the  other  extreme,  and  approves  the 
conduft  of  thofe  who  killed  themfclves  toprclerve  their 
chaftity.  But  the  moll  eloquent  St.  Chryfoftom  enlarges 
very  much  in  commendation  of  Abraham  and  Sarah, 
and  fays,  "  Though  nothing  gives  a  hufband  more  un- 
eafinefs,  than  to  imagine  his  wife  has  to  do  with  another, 
yet  this  jult  man  did  what  he  could,  even  to  accom- 
plifli  lhea6l  of  adultery." — And  adds,  that  "  Sarah  too" 
whom  he  fets  as  a  pattern  for  all  married  women,  "  ac- 
cepied  the  propolal  very  courageoufly  ;"  and  then  cries 
out,  who  can  enough  admire  this  rcadincfs  to  obey  her 
hufl)and  ?  who  can  fullicicntly  celebrate  the  praifes  of 
Sarah,  who,  after  lb  long  continence,  and  at  her  gre^it 
age,  readily  confenied  to  this  att  of  adultery,  and  to  let 


198  CHRISTIANITY    AH 

the  barbarian  have  the  ufe  of  her  body,  to  fave  her  huf- 
band  ? 

A.  Might  not  thofe  fathers  as  well  have   allegorized, 
as  talked  thus  abfurdly  ?  It  is  chiefly  owing  to    die  pa- 
pifts  taking  fome  words  in  a  literal  fenfe,  relating  to  th€> 
eating  the  flefh,  and  drinking  the  blood  oPthe  fon  of  man, 
that  makes  them  to   be    of  a  different  religion  from  the 
proteftants  :  and  though  two  parties  may  agree,  in  taking 
the  fame  words  in  an  allegorical    fenle  ;  yet  by  allegor- 
ifing  them  indifferently,  they   may  be  of  different  reli- 
gions.    By  allegorifing  fome  texts,  the  Jews  have  made 
the  Mediah  a  temporal  prince,  the  Chrilliansa  fpiritual 
one.     Mr.    Whifton  muft  ihink  there  are   no  words  fo 
plain,  but  are  capable  of  being   allegoiifcd  ;    fince  he 
fuppofes  the  catholic   church  has  all  along  allegorized 
plain  iove-fongs,   between  Solomon  and  one  of  his  mif- 
treffes,  into   fpiritual    hymns   between    Chrift  and    his 
fpoufe,  the  church.     And  what  Dr.    South  muft  have 
thought  of  the  revelations,  I  leave  you  to  judge  ;  when 
he  does  not  fcruple  to  call  it,  a  myflerious  extraordinary 
book;  which,  perhaps,  the  more  it  is  Oudied  ihelefsit 
is  underftood ;  as  generally  finding   a  man  cracked,  or 
making  himfelf  fo.    And  had  not  themahometan  divines 
had  the  knack  of  allegorifins  nonfenfe,  fools  and  frantic 
perfons  would  not  have  been  had  in  fuch  honor  and  rev- 
erence among  the  muffelmen,  only  becaufe  their  revela- 
tions and  enthufiafms  tranfported  them  out  of  the  ordina- 
ry temper  of  humanity.     Therefore,  upon  the  whole,  I 
mufl  needs  fay,  happy  is  the  man,  who  is  fo  far,  at  leaft, 
•dire8ed  by  the  law  of  reafcn,  and  the  religion  of  nature, 
as  to  fuffer  no  myfleries,  or  unintelligible  propofitions,' 
no  allegories,  no  hyperboles,  no  metaphors,  types,  pa- 
rables, or  phrafes  of  an  uncertain  fignification,  to  con- 
found his  underflanding.     And  certainly,  the  common 
parent  of"  mankind  is  too  good  and  gracious,  to  put  the 
happinefs  of  all  his  children  on  any  other  doBrines,  than 
fuch  as  plainly  fhew  themfelves  to  be  the  will  of  God, 
even  to  the  ignorant  and   illiterate;  if  they  have    but 
courage  and  honefty  to  make  ufe  of  their  reafon  ;  other- 


OLD  AS  THE    CREATION.  .  *9^ 

wife  the  ftripture  would  not  be  plain  in  all  necelTary 
things;  even  to  bjbcs  and  fucklings. 

B,  Yo'j  fuppofc  then,  that  the  bulk  of  mankind  arc 
taught  by    God  himfelf,  to  know  what    religion  coiiu 
from  him  ;  even  though  they  want  letters,  to  make  thci. 
capable  of  underltandiiig  thofe  external  proofs,  on  which 
all  traditional  religions  do,  and  mult  depend. 


CHAP.     XIII, 


The  bulk  of  mankind^  by  their  reafon^  mujl  be  able  to  dif- 
tinguiJJi  betxveen  religion  and  fuptrjiition  ;  otherwife 
they  can  never  extricate  them  [elves  from  that  fuperjii- 
tion  they  chance  to  be  educated  in. 

A.  "O  ELIGION  either  does  not  concern  the  majori- 
X\^  ty,  as  being  incapable  of  forming  judgment 
about  it ;  or,  it  mufl:  carry  fucb  internal  marks  of  its 
truth,  as  men  of  mean  capacity  are  able  to  difcover;  or 
elfe  notwithftanding  the  infinite  variety  of  religions,  all 
who  do  not  underftand  the  original  languages  their  tradi- 
tional religions  are  written  in,  which  is  all  mankind,  a 
very  few  excepted,  are  alike  bound  in  all  places  to  pin 
their  faith  on  their  priefls  ;  and  believe  in  ir.en,  who 
have  anintercd  to  deceive  them  ;  and  who  have  feldom- 
failed  to  do  fo,  when  occafion  ferved. 

Can  people,  if  incapable  by  their  rcafon  to  diflinguifh. 
truth  from  faUehood,  have  any  thing  more  to  plead  for 
the  truth  of  their  religion,  than  that  they  believe  it  to  be 
the  true  religion ;  bccauTe  tlieir  pricfts,  who  are  hired 
to  uiaintain  it,  tell  them  it  was  along  while  ago  revealed 
to  certain  pcrfons,  who,  as  they  ou  their  prieftly  words 
alTurc  them,  were  too  wife  to  be  impolcd  on  themfelves, 
and  too  lioncfl  to  impofc  on  otficrj  i'  And  that  no  cha-igt 


80O  dHRlStlANITY    AS 

could  have  been  made  in  their  religion  in  after-times  j 
the  care  men  have  of  their  own  fouls,  as  well  as  thcii' 
natural  affe£tions  to  pofterity.  obliging  them  from  gene- 
ration to  generation,  to  hand  down  their  religion  juft  as 
they  received  it  :  and  that  it  was  morally  impoffible, 
innovafions  fhould  creep  in^  fince  it  would  be  the  high- 
ell  folly  in  any  to  attempt  to  introduce  new  do6trines^ 
as  a  tradition  leceived  from  their  anceftors,  when  all 
muft  know  they  had  received  no  luch  tradition.  As  this; 
is  all,  the  bulk  of  mankind,  if  they  are  not  capable  of 
judging  from  the  dofclrines  themfelves  of  their  truth,  can 
fay  for  their  religion;  fo  they,  in  all  places,  make  ufe 
of  this  argument;  and  with  equal  confidence  aver,  that 
though  all  other  extraordinary  religions  are  full  of  grofs 
falfehoods,  and  the  moft  abfurd  notions,  which  their 
priefts  impudently  impofe  on  them  as  divine  truths,  yet 
our  own  priefts  are  fuch  faithful  reprefenters  of  things, 
that  one  may  as  well  queftion  the  truth  of  all  hiftory^  as 
the  truth  of  things  believed  on  their  authority.  Priefts 
of  other  religions,  we  know,  will  lye  for  intereft  ;  and 
confcious  that  their  traditional  religion  will  not  bear  ex- 
amination, guard  it  with  penal  laws ;  but  we  can  never 
fufpe6l,  that  our  own  priefts,  though  they  lake  the  fame 
methods,  a8:  on  the  fame  motives. 

This  boafted  argument,  in  which  men  of  all  religions 
thus  triumph,  if  it  proves  any  thing,  would  prove  there 
never  was,  nor  could  be  any  falfe  religion,  either  in 
whole,  or  part;  becaufe  truth  being  before  falfehood, 
and  the  anceftors  of  men  having  once  pofTeft'ed  it,  no 
change  could  afterward  ever  happen :  Whereas  on  the 
contrary,  though  there  have  been  at  times  great  num- 
bers of  traditional  religions,  yet  as  far  as  it  appears,  no 
one  of  them  has  long  remained  the  lame;  at  leaft,  in 
fuch  points  as  were  merely  founded  on  tradition.  J 

I  fee  no  middle,  but  that  we  muft  either  own,  that  ' 
there  are  fuch  internal  marks  fixed  on  every  part  of  the 
true  religion,  as  will  enable  the  bulk  of  mankind  to  dif- 
tinguifti  it  from  all  falfe  religions ;  or  elfe  that  all  tradi- 
tionary religions  are  upon  a  level :  Since  thofe,  who, 


OLD     AS     THF   CREATION.  201 

m  every  country,  are  hired  to  maintain  them,  will  not 
fail  to  affcrt,  they  have  all  external  marks;  fuch  as,  un- 
interrupted traditions,  incontefted  miracles,  confedion 
of  adverfaries,  number  of  profclytes,  agreement  among 
tliemfelvcs;  and  all  thofe  other  external  arguments,  that 
the  papilts  and  mahomctaiis  fei  To  high  a  value  on.  In 
this  cafe,  what  can  the  common  people  do,  who  under- 
ftand  not  a  word  of  the  language,  their  religion  and  its 
external  proofs  are  writ  in,  but  be  of  the  religion  in 
which  they  are  educated  ?  efpecially,  if  nothing  is  fuf- 
fercd  to  be  publifhed,  which  may  in  the  lead  tend  to 
make  ihcm  queftion  its  truth;  and  all  other  religions  are 
reprefentcd  as  full  of  the  groffeft  abfurdilies. 

Had  the  people  of  Rome  in  the  primitive  times  of 
chriflianiiy,  been  governed  by  external  marks,  none  of 
them  had  quitted  their  old  religion,  which  had  every 
external  mark  proper  to  recommend  it;  and  under 
which  they  were  fo  blefTed,  as  to  become  maflers  of  the 
hcfl  part  of  the  known  world.     But, 

Bccaufe  this  is  a  point,  wherein  the  greateft  part  of 
mankind  are  at  all  times  nearly  concerned,  I  fliall  beg 
leave  to  mention,  though  it  be  fomewhat  long,  what 
Mr.  Locke  fays  on  this  head. 

Have  the  bulk  of  mankind  no  other  guide,  "  but  ac- 
cidcnf,  and  blind  chance,  to  conduft  them  to  their  hap- 
pincfs  or  miiery  ?  Are  the  current  opinions,  and  licenf- 
ed  guides  of  every  country  fufficicnt  evidence  and  lecu- 
rity  to  every  man  to  venture  his  great  concernments  on  ; 
nay,  his  cvcrlaflin;;  happincfs  or  miiery  ?  Or,  can  thofe 
be  the  certain  and  infallible  oracles  and  (landards  of 
truth,  which  leach  one  thing  in  ChriHendom,  and  ano- 
ther in  Turkey,?  Or,  fhall  a  poor  country-man  be  e- 
ternally  happy,  for  having  the  chance  to  be  born  in  Ita- 
ly ;  or  a  day  laborer  be  unavoidably  loft,  becaufe  he 
had  the  ill-luck  to  be  born  in  England?  How  ready 
fomemen  may  be  to  fay  foine  of  ihefe  things,  I  will  not 
here  examine;  but  this  I  am  furc,  that  men  muft  allow 
one  or  other  of  ihefc  to  be  true  ;  (let  them  chufe  which 
they  plcafc,)  or  elfc  grant,  that  God  has  furnifhed  men 

B  b 


202.  CRIIISTIAXITY    AS 

with  faculties  fufficient  to  direft  therfi  in  the  way  they* 
Ihould  take,  if  they  will  but  ferioully  employ  them  that 
way,  when  their  ordinary  vocations  allow  them  the  lei- 
fure.-— There  cannot  be  a  more  dangerous  thing  to  rely 
on,  than  the  opinion  of  others,  nor  more  likely  to  mif- 
lead  onci  iince  there  is  much  more  falfehood  and  error 
among  men  than  truth  and  knowledge  :  And  if  the  o- 
pinions  and  perfualions  of  others,  who  we  know,  and 
think  well  of,  be  a  ground  of  affent,  men  have  reafon 
to  be  heathens  in  Japan,  mahometans  in  Turkey,  papifts 
in  Spain,  proteftants  ia  England,  and  lutherans  in  Swe- 
den. 

Was  there  a  fet  of  priefts,  on  whofe  authority  the 
common  people  were  every  where  to  depend  for  their 
religious  fentiments,  they  mufl:  be  known  by  fomc 
plain,  external  marks :  To  fay  the  people  mud  follow 
thofe  priefts  that  are  in  the  right,  is  to  iuppofe  people 
mufl  judge  what  is  right;  and  then  judge  (if  that  con- 
cerned them)  whether,  any  fet  of  prielts  are  in  the  right; 
and  if  men  cannot  believe,  when  they  fee  no  reafon  for 
believing,  what  reafon  can  the  bulk  of  mankind  have  to 
prefer  one  religion  before  a  number  of  others,  on  the 
account  of  fuch  things,  as,  upon  prieflly  authority,  are 
believed  to  belong  to  every  one  of  them;  fuch  as  vifi-^ 
ons,  dreams,  trances,  extacies,  infpirations,  conferences^ 
wiihfpi-rits,  traditionary  report  about  miracles,  &c.?  And 
fhould  the  chance  of  education  throw  men  into  the  true 
traditionary  religion,  yet  confidering  its  ftyle  is  not  very 
exaft,  there  being  generally  more  expreffed  than  is 
meant;  and  things  of  the  greateft.  confequence  are  often 
fo  treated,  as  that  men  cannot  from  thence  perceive  the 
nature  and  extent  of  their  duty:  and  even  precepts  of 
the  greatefl  moment  are  fometimes  fo  far  from  being  de- 
livered plainly  and  fimply,  that  they  are  exprelTed  after 
a  general,  undetermined,  nay,  hyperbolical  manner; 
fo  that  even  in  this  cafe,  there  is  a  neceffity  for  the  com- 
mon people  to  have  recourfe  to  the  reafon  of  things. 

Are   not  the  unlearned   wholly    unacquainted   v;ith 
ihofe  keys  of  ibluiion  (as  they  are  called)   which  tha 


Ol.n    AS    THE    CREATION.  CO3 

"learned  have  fiich  frequent  rccourfc  to ;  fuch  as  thofe  of 
a  tranrpofition  of  words  or  claufcs,  errors  of  copies,  va- 
rious reading.',  various  meaning.';  of  the  fame  word, 
puntluation,  taking  away  or  adding  of  the  negative  par- 
ticle; aliufion  to  cuftoms,  confidcration  of  the  matter 
in  hand,  exaggeration,  interrogation,  parenthcfis,  literal 
fcnfe,  figurative  fcnfe;  want  of  exaftnefs  in  the  facred 
writers,  prudence  in  conce^ding  fomc  things,  or  in  com- 
plying with  fome  opinions  prevailing  in  their  times ;  con- 
dcfccnfion  to  Pagans  or  Jews;  ufing  fuch  ideas  as  pre- 
vailed in  (uch  a  religion;  prejudication  in  the  hearers, 
anlwers  fuitahic  to  their  needs,  rather  than  to  their  que- 
ries; compendious  expreflions,  phrafeology  of  that 
time,  the  author's  nation,  or  native  country;  parallel 
pafTages,  precepts  peculiar  to  the  apoUles,  advices  to 
perfetlion,  cenfures  againft  certain  heretics,  the  circuin- 
Itances  of  the  fuhjeft,  the  fcope  of  the  author,  what 
goes  before,  and  what  follows;  the  barrennefs  of  the 
Hebrew  tonoue  ;  and  confequently,  its  ambiguity,  its 
particular  idioms,  the  various  fenfcs  of  the  lame  verb, 
m  different  conjugations ;  the  want  of  certain  ways  of 
cxprenion  ufed  in  other  tongues;  the  fublime  and  meta- 
phorical expredions  mofl:  frequent  to  the  oiiental  lan- 
guages; the  imitation  of  the  Hebrew  idiom  in  the  LXX 
verfion;  and  in  the  original  text  of  the  New  Tertament 
Greek  of  the  fynagogue,  &c. 

The  bulk  of  mankind  being  incapable  of  metaphyfical 
fpeculations,  and  their  undcrftandings  given  them  to 
difcern  thofe  rules  of  a6lion  which  God  prefcribes  them, 
he  has,  no  doubt,  adjuded  one  to  the  other;  and  con- 
fequently, the  fimplicity,  the  reafonablenels,  the  con- 
vcniency  and  ufefulnefs  of  tt'iefe  rules,  point  them  out 
to  be  the  will  of  God,  to  men  in  ihcfe  places,  and  con- 
ditions of  life;  but  to  carry  things  further,  can  only 
fcrvc  (he  defigns  of  ill  men,  who  have  taken  occafion 
from  ilience  to  abufc  their  cieduiity  to  the  vilefl  pur 
poles. 

Can,  for  in  fiance,  the  common   people,  who  under- 
ftand  not  a  word  of  the  Ifinguage  the  jewifh  hooks  are 


204  CHIRSTIANITY    AS 

writ  in,  be  better  judges  than  the  jews  themfelves  of  the 
meaning  of  their  own  books;  and  of  their  own  prophets 
fpeaking  in  their  own  language  ?  Or,  are  the  common 
people  capable  of  judging  of  the  innumerable  difputes 
among  chriftians;  if  ihofe  likewife  depend,  not  on  ihe 
reafon  of  things,  but  on  the  critical  undertranding  of , 
books,  written  in  dead  languages ;  nay,  what  do  they  l 
know  of  the  diftinguifhing  doBrines  of  their  own  church- 
es ?  They,  indeed,  on  all  fides,  know  whom  their  lead- 
ers would  have  them  hate;  but  little,  or  nothing  of 
thofe  opinions,  which  divide  their  leaders. 

B.  Is  there  any  divine  of  note,  who  makes  revelation 
thus  difficult  to  be  underftood  by  the  ignorant,  and  un- 
learned ? 

A.  I  fliall  mention  one,  againft  whom  you  have  no 
exception;  who  reprefents  it  thus  obfcure,  even  to  the 
learned.  Is  not  bifhop  Taylor  (highly  efteemed  for  his 
devotional,  as  well  as  polemical  works)  a  competent 
judge  in  this  matter  ?  and  he  (fumming  up,  and  that  ve- 
ry briefly,  what  he  had  fpent  feveral  chapters  to  prove 
at  large]  fays,  "  Since  there  are  fomany  copies  with  in- 
finite varieties  of  reading ;  fince  a  various  interpunc- 
tion,  a  parcnthefis,  a  letter,  an  accent,  may  much  alter 
the  fen fe;  fince  fome  places  have  divers  literal  fenfes, 
many  have  fpiritual,  myftical  and  allegorical  meanings; 
fince  there  are  fo  many  tropes,  metonymies,  ironies 
hyperboles,  proprieties  and  improprieties  of  language, 
whofe  understanding  depends  upon  fuch  circumllance- . 
that  it  is  almoll  impofTible  to  knov/  the  proper  interpre- 
tation; now^  that  the  knowledge  of  fuch  ciicumflance.s 
and  parlicular  fiories,  is  irrecoverably  loft  :  finte  there 
are  fome  myfteries,  which  at  the  beff  advantage  of  ex 
preflion,  are  not  eafiy  to  be  apprehended  ;  and  whol 
explicaiion,  by  reafon  of  our  imperfections,  muft  need< 
be  dark,  fometimes  unintelligible:  and  laf-ly,  fine' 
thofe  ordinary  means  of  expounding  fcripture,  as  fearci 
ing  the  originals,  conference  of  places,  parity  of  reaiot. 
analogy  of  faith,  are  all  dubious,  uncertain  and  ver- 
fallible;  he  that  is  wifeft,  and 'by  confsquence,  the  I;!.-. 


OLD    AS    THE    CREATION,  iO^ 

lieft  to  expound  trueft,  in  all  probabiliiy  of  reafon,  will 
be  very  far  frotn  confidence;  becaulc  every  one  of 
them,  and  many  more,  arc  like  fo  many  degrees  of  im- 
probability and  incenainty,  all  deprclling  our  certainty 
of  finding  out  truth  in  fuch  myltcries,  and  amidil  fo  ma- 
ny  diHiculiies. 

And  in  another  place,  "  The  ohfcurity  of  fomequef- 
tions,  the  niceties  of  lomc  articles,  the  intricacy  of  Ionic 
revelations,  the  variety  of  human  undcr(Jandings,  the 
-winding  ollogic,  the  tricks  of  adverfarics,  the  fubtiliy 
of  fophilh-rs,  the  ttigagcment  of  educations,  pcrfonal 
affcBions,  the  portemious  nuinbcr  of  writers,  the  infin- 
ity of  authorities,  the^-aflnels  ol  fome  arguments,  con- 
fifling  in  an  enumeration  of  many  particulars,  the  inccr- 
tainiy  of  others,  the  ieveral  degrees  of  probuhility,  the 
difficulties  of  fcripiurc,  the  invalidity  of  probation,  of 
tradition,  the  oppofiiion  of  all  exterior  arguments  to 
one  another,  and  their  open  comelhuion,  the  public 
violence  done  to  authors  and  records,  the  private  arts 
and  fupplantings,  the  falfifyings,  ihe  indefatigable  in- 
duftry  of  fome  men,  to  abufc  all  underflandings,  and 
all  perfuafions  into  their  own  opinions:  Thefe,  and  a 
ihoufand  more,  have  made  it  impoffible  for  a  man  in  fo 
great  a  variety  of  matter  not  to  be  deceived."  And  I 
might  add  in  confirmation  of  the  bifliop's  fentiments,  and 
demonflrate  too,  were  it  not  endlefs  to  go  through  par- 
ticulars, that  there  is  fcarce  a  text,  except  in  things  of 
their  own  nature  evident,  where  commentators  do  not 
differ.  Whether  thefe  confiderations  alone,  be  not  a 
futficient  reafon  for  the  unlearned  to  adhere  to  thofe 
plain,  fimple  truths  the  light  of  nature  dilates,  I  leave 
you  to  judge? 

And  do  not  other  divines,  in  cflPeft,  fay  the  fame, 
when  ihcy  make  religion  not  to  be  implanted  in  human 
nature;  but  an  art  fo  far  above  the  capacity  f^f  common 
people,  that  it  requires  great  kartjing  and  labor  to  be 
competently  (killed;  And  tell  us,  that  they,  who  ha\e 
fpent  ilieir  lime  in  fludying  it,  cannot  have  too  much. 
honor  cr  too  great  rewards  given  ihcm,  for  deciding  for 


20fi  CHRISTIANITY    AS 

uhe  people,  points  of  religion,  as  the  common-law  judgcb 
do  points  of  property ;  and  that  people  julliy  incur  the 
dreadful  anathema  pronounced  in  fynods  and  councils, 
againft  thofe  who  refufe  to  fubmit  to  their  decifions; 
and  that  it  is  the  duty  of  the  magiftrate  to  fee  their  de- 
crees put  in  execution. 

A  right  in  priefts,  whether  in,  or  out  of  convocations, 
to  judge,  and  determine  for  the  people,  what  thev  Ihali 
believe  and  profefs,  fuppofcs  a  duty  in  them  fo  to  be- 
lieve, and  fo  to  profefs  ;  and  confequenily,  that  the  rcli- 
■gion  of  the  laity  confifts  in  believing  the  priefts  ;  and 
what  ever  they  decree,  is  to  be  the  rule  of  their  a8ions. 

B.  This  is  too  fevere  ;  they  only  claim  a  power  of 
interpreting  the  laws  of  chrift,  not  of  making  new  laws 
ihemfelves. 

A.  There  is  only  a  verbal  difference  between  a  law- 
maker and  a  fovereign  interpreter  of  laws,  to  whofe  in- 
terpretations all  are  obliged  to  fubmit ;  fo  that  ever  ftnce 

the  council  of people  have  been  taught  to  renounce 

both  natural  and  revealed  religion  :  and  become  prieft 
worfiiipers,  and  to  have  a  divine  faith  in  their  dilates  ; 
and  indeed  fo  they  ought,  if  thefe  priefts  had,  as  they 
claim,  a  judicial  power  to  determine  of  mens  condition 
hereafter;  and  thereby  make  God  a  mere  executioner  of 
their  fentences,  by  which  they  bind,  or  loole  mens  fins 
to  eternity. 

And  this  notion  carries  with  it  the  higheil  blafphemy 
and  idolatry,  fo  I  think  it  is  treated  too  gently  by  Mr. 
Chillingworth,  in  faying,  "  This  prefumptuous  impofing 
of  the  fenfes  of  men  upon  the  words  of  God,  the  fpecial 
fenfes  of  men  upon  the  general  words  of  God,  and  lay- 
ing them  upon  mens  confciences  together  under  the  e- 
qual  penalty  of  death  and  damnation:  this  vain  conceit, 
that  we  can  fpcak  of  the  things  of  God  better  than  the 
words  of  God  ;  this  deifying  our  own  interpretations, 
and  tyrannous  inforcing  them  upon  others;  this  re- 
training of  the  word  of  God  from  that  latitude  and 
generality  ;  and  the  nnderftanding  of  men  from  that 
liberty,  which   chrift  and  his  apoftle:;  lefc  them;  is  and 


OLD  AS  THE    CRt  ATION.  2O7 

ihaiii  been  ihe  only  fountain  of  all  the  fchifms  of  the 
church;  and  that  which  makes  the  immortal  ;  the  com- 
inon  incendiary  of  chrillendom,  and  that  which  tears  in 
icces,  not   the   coat,  but   the  bowels  and  members  of 

ifl  :   RiAente  Turca^  nee  doknte  Judcco. 

In  fliorr,  true  religion  cannot  but  be  plain,  fimple, 
and  natural,  as  di-Tii;ncd  for  all  mankind,  adaptf  d  to  cv 
ci  V  capacity,  and  fuiicd  to  every  condition  and  circum- 
Ihmce  of  life  -,  and  if  it  be  rendered  otherwife,  is  it  not 
owiniT  to  thole,  who  have  made  it  their  bufincfs  to  puzzle 
mankind,  and  render  plain  things  obfcurc  ;  in  order  to 
get  the  conlciences,  and  conlequeutly,  the  properties  o' 
the  people  at  tiieir  dilpolal,  and  to  be  in  a  manner  ador- 
ed notwithltanding  the  grolfed  inmioralities,  as  the  folc 
difpenfers  of  Inch  things,  as  no  way  relate  to  the  good 
of  the  community  ;  and  to  deftroy  all  that  will  not  com- 
ply with  their  pernicious  defigns,  as  enemies  of  God,  and 
his  holy  church  ?  And, 

Though  the  clergy  have  taken  all  poflBble  methods 
for  a  blind- fubmiflTion,  and  a  forced  uniformity,  yet  they 
have  not  been  able  to  hinder  chriftians  from  being  end-^ 
lefly  divided,  even  in  what  they  call  fundamentals.  And 
though  no  one  feft,  as  far  as  I  can  find,  have  ventured 
to  give  us  a  complete  fet  of  their  fundamentals;  yet  all 
fefts  unanimoufly  own,  that  ihofe  things,  which  are  ne- 
cefTary  to  the  falvaiion  of  chriftians,  mull  be  fo  plain^ 
as  that  all  chriftians,  even  thole  of  the  mcancft  capacities^ 
may  apprehend  them.  Would  not  one  think  that  a  little 
honeft  relicBion  fliould  carry  them  further,  and  make 
ihem  lee,  that  it  is  inconliltent  with  ihe  univerfal  and 
unlimited  goodnefs  of  the  common  patent  of  mankind^ 
not  to  make  that  which  is  neceflarv  for  the  falvaiion  of 
all  men  fo  plain,as  that  all  men  may  know  it?  Though  one 
would  be  apt  to  think,  that  by  the  number  Rnd  oddnefs 
of  iholc  things,  which  in  moft  churches  divines  have 
made  nccefTdry  to  falvation,  they  were  more  zealous  to 
damn  others  ilian  to  fave  themfelves,  or,  at  leaft,  that 
they  thought  there  was  no  room  in  heaven  for  any,  bu*::. 
r^.ien  of  their  own  narrov;  principles.     But, 


208 


CHRlstlANlTY    A3 


Let  me  afk  thefe  charitable  gentlemen,  whether  tht 
happinefs  of  others -.vould  make  chriftians  unhappy  ?  or, 
what  prejudice  it  will  be  to  them,  to  fuppofe  God  is  no 
refpefcter  of  perlons  ;  but  that  all  m.»y  co.me  to  him, 
who  believe  that  he  will  reward  thofe  in  all  nations,  and 
at  all  times,  who  have  diligently  fought  him  ? 

Natural  religion,   which  is  of  the  greatelt  importance 
to  mankind,  and  is  a  perpetual  ftanding  rulq  for  men  of  j 
the  meanefl,  as  well  as  the  higheft   capacity,  carries  its 
own  evidence  wiih  it,  thofe  internal  infeparable  mark! 
of  truth  ;  but  can  that  be  laid  of  any  religion,  which  de-^1 
pends  on  tradition  ?  Does  not  that  want  foreign  aid  aiu 
idiftance  ?  Ought  we  not  to  be  certain,  that  the  firft  pre 
pagators  of  it   could  not  be  impofed  on  ihcmfclves,  ot\ 
would  not  impofe  on  others  ?  or  in  other  words,  were  in- 
fallible, and  impeccable  ?  But  fmce  numbers  have  taket 
reveries   for  divine  infpirations,   ought  we   not  to  havl 
certain  marks  to  diftinguifh  the  one  from  the  other  ?  n( 
h  this  alone  fufficient;  forifcvil  beirigs  can  imprefs  noj 
ilons  in  mens   minds  as  ftrongly   as  good  beings,  am 
caufe  miracles  to  be  done  in   confirmation  of  them 
there   any  way  to  know,  to  which  of  the   two,  notion! 
thus  impreffed  are  owing,  but  from  their  natural  tendera 
cy  ;  or  thofe  internal  marks  of  wifdom  and  goodnefs,  bj 
which  they  plainly  (hew  themfelvesto  he  a  part  ofnati 
ral  religion  ?  If  fo,  can  external  proofs  carry  us  fanhe| 
ihan  the  internal  proofs  do  ?  But, 

It  is  not  enough  to  be  certain,  thefe  men  were  not  ii 
pofed  on  ;  we  muft  be  certain,  they  would  on  no  occaf 
on  whatever  impofe  on  others  :  or,  in  other  words,  wer| 
not  men  of  like  paffions  and  infirmities  with  other  nio! 
tals.  Does  not  the  fcripture  give  very  many  inflanct 
of  infpired  perfons  as  much  governed  by  their  pafiionl 
as  uninfpired  ?  Was  not  Abraham,  though  a  prophs 
and  fo  dear  to  God,  that  he  would  not  dellroy  a  neig 
bouring  town  without  acquainting  him  with  if,  guilty 
an  inceftuous  marriage,  his  wife  being  hi*  fider  by  thl 
fathers  fide  ?  And  did  he  not  ede;»vour  to  betray  her 
chaftity  to  two  kings,  in  difowningher  tobe  his  wife,  b) 


OLD    AS   THE   CREATION.  209 

vhicli  conduQ  he  got  (Vom  one  of  ihcm,  who  entreated 
him  well  for  her  fake,  men  and  maid- fervants,fliccp, oxen, 
afTesand  camels  ;  and  from  the  other,  a  thoufand  pieces, 
'f  filver,  befidcs  (heep,  oxen,  men  and  women-fervants  ? 
il  immediately  after  his  faith  was  counted  to  him  for 
hteoiifnefs,*  did  he  not  doubt  of  God's   promife,  till 
)d  f[)oke  to  him  in  a  deep  lleep  ? 
Was  not  David,  though  a  prophet,  and  a  man   after 
»d's  own  heart,  guilty  of  many  enormous  crimes,  from 
time  he  dcfij^incd  to  have  murdered  all  the  males  in 
ibal's  family,  l)ecaufe  he  would  not  pay  contributions 
him,  atid  thofe  men,  who  ouiof  debt,  difcontcnt  and 
Irels  joined  him  ?  though  Nabal,  by  lo  doing,  might 
vc  incurred  the  fate  of  thofe  priefts,  from  whom  David 
fevcral  falfchoods  got  both  fliewbread  and  Goliah's 
.  ord.t     What  could  be  more  treacherous,  than  his  in- 
vading people,  that  were  at  lead  in  peace,  if  not  allies 
of  the   king  of  Oath,  to    whom  he  fled  for  fafety  ;  and 
having  neither  (aved  man   or  woman  alive    to    bring 
tidings,  told  his  generous  prote61or,  he  had  been  making 
an  inroad  in  Judiea.  + 

III  a  word,  (not  to  mention  his  treatment  of  Uriah, 
which  no  brave  man  can  think  ol  without  horror)  did 
he  not  leave  the  world  in  a  very  unforgiving  temper, 
when  the  1  .fl;  thing  he  commanded  his  fon  folomon,  was 
?o  put  Shcmci  to  death,  §  though  he  had  fworn  before 
the  lord,  (hat  he  would  not  put  him  to  death,  and  that 
he  fhould  not  die  ?ij 

Solomon,  though  infpired  with  wifdom  from  above, 
and  had  conferences  with  God  himCelf,  yet  his  paiTion 
lor  women  made  him  guilty  of  grofs  idolatry.  And  not 
to  njultiply  inllanccs  ;  we  find  one  man  of  God  lying  to 
anoiher  man  of  God,  in  the  name  of  God;  purely  for 
the  pleafure  of  making  liim  eat  bread,  and  drink,  water 
with   him.  ?  And  if  we   go  to  the  new  tcflament,  it  is 

*  Gen.  xviii.  .  12.   xii.  19.  xx.   2.   xii.  116.   xx.  16. 

X.V.  6,  B.     xii.  i^.  i    1  Sani.  xxv.  22.     x\ii.  2.     xxi  6,  9. 

xxvii.  8.  12.  i  I  Kings  ii.  8,  o.  '|   x  Sam,  xix.  23. 

Cc 


310  CRHISTIANITY   AS 

plain,  by  what  our  faviour  fays  to  thofe,  vho  had  pro- 
phefyed,  and  caft  out  devils,  and  done  many  wonderful 
u'orks  in  his  name,  depart  from  me,  ye  that  work  iniqui- 
ty i  *  that  neither  prophefies,  nor  miracles,  are  abfolule 
fecurities  for  men  to  depend  on.  Nay,  do  we  not  find 
one  of  the  apoftles,  though  he,  with  the  reft,  had  the 
power  of  doing  miracles,  even  to  the  raifingof  the  dead, 
"betraying  his  mafter  for  the  paltry  fum  of  thirty  pieces 
of  filver  ?and  the  other  apoftles  not  only  fled, and  defert- 
ed  him;  but  the  chief  of  them  forefwore  him,  as  oft  as 
he  was  afked  about  his  being  one  of  his  followers ;  and 
he,  as  well  as  Barnabas,  was  afterwards  guilty  of  a  mean 
piece  of  difTimulation.  t  And  Paul  and  Barnabas  had 
fuch  a  fharp  contention,  though  about  a  very  indifferent 
matter  asio  caufe  a  feparation  :  +  and  even  St.  Paul  fays, 
the  good  that  I  would  do,  I  do  not ;  but  the  evil  whic" 
I  would  not  do,  that  I  do. — but  I  fee  another  law  in  m 
members,  warring  againft  the  the  law  of  my  mind,  an 
bringing  me  into  captivity  to  the  law  of  fin,  which  is  in 
my  members.  J  And  a  great  deal  more  to  the  fame  pur" 
pofe. 

Do  not  thefe  inftances,  though  many  more  might  be 
added,  plainly  Chew,  that  infpired  perfons,  whether  pro 
phets  or  apoftles,  are  fubjett  to  the  fame  paflions,  even 
to  diffembling  and  lying,  as  other  men  ?  And  that  we  fin 
againft  that  reafon,  which  was  given  us  to  diftinguifh  be- 
tween good  and  evil ;  religion  and  fuperftition;  if  we  do 
not  by  it  examine  all  doBrines  whatfoever,  and  by  whom- 
foever  delivered  ?  But  fuppofing  prophets  and  apoftles 
impeccable  as  well  as  infallible  ;  yet  what  certainty  can 
people  have,  that  thofe  things  which  v.'cre  taught  by  them 
have  been  faithfully  conveyed  down  for  many  generati- 
ons together  by  men,  who  were  far  from  being  infallible 
or  impeccable  ?  So  that  here,  certainly,  they  ought  to 
make  ufe  of  their  reafon,  in  judging  of  all  doftrines 
thus    conveyed.      Admitting    tradition    had    been    a 

*  Mat.  vii.  22,  23    X.  8.      xxvi.  7<>.     f  Gal.  ii.  13.  i   Acl? 
yAu.  ,59.      $  Rom.  vii.  19,  ^o. 


OLD    AS    THE   CREATION.  211 

faithful  conveyancer,  yet  how  can  the  common  people 
be  certain  the  (cripturc  has  been  truly  tranflated  ?  But 
graoting  even  that ;  yet  (ince  mod  texts  are  valtly  varied, 
and  fometimes  contrary  interpretations,  and  tlie  literal 
fenfe  very  often  kills  ;  how  can  (hey  be  confident  (hey 
do  not  miilake  their  meaning,  except  the  realon  of  lhin<Ts 
makes  it  evident  ?  bat  fuppofing  no  fach  uncertainty  in 
the  meaning  of  texts,  yet  fince  the  fcripture  contains 
fome  precepts  which  are  occafional,  obliging  only  cer- 
tain perfons,  upon  certain  occafions,  and  in  certain  cir- 
cumllanccs  ;  and  others  that  are  of  an  eternal  obligation 
and  makes  no  diftinftion  in  delivering  them  ;  can  men, 
even  the  moll  learned,  have  any  other  way  of  knowing 
one  from  the  other,  but  from  the  nature  of  the  precepts; 
and  that  thofe  only  are  of  eternal  obligation,  which  are 
founded  on  the  eternal  realon  of  things;  and  which 
would  eternally  oblige,  whether  delivered  in  fcripture 
or  not  ?     And, 

Let  me  further  add,  that  to  make  external  revelation 
of  anyufe,  mud  ue  not,  as  I  have  already  obferved,  be 
able  to  determine,  whether  God  is  obliged  to  aft,  as  he 
declares  in  it  he  will  do  ?  and  in  order  to  (ettle  this  im- 
portant point,  which  revelation  itfelf  can  never  do,  mud 
not  our  reafon  tell  us,  that  infinite  wifdom  <j^n  ha^-e  no 
commands,  but  what  are  founded  on  the  unalterable 
reafon  of  things  ?  and  if  God  could  command  at  one  time 
for  commanding's  fake  in  any  one  point,  he  might  do  fo 
in  all  points  and  times  ;  and  confequently  that  an  arbi- 
trary will,  which  might  change  every  moment,  would 
govern  all  things  ?  and  can  they  who  plead  that  their 
external  revelation  is  the  unchangeable  will  of  God. any 
otherwife  do  it,  but  by  having  recourfe  to  the  nature  of 
God,  by  which  they  cannot  but  perceive,  that  the  will 
of  God  before,  as  well  as  fince  any  external  revelation, 
mud  be  as  immutable  as  God  himfclf;  as  being  founded 
on  the  eternal  reafon  of  things  ?  fo  that  they  who  m^e 
ilie  will  of  God,  whether  revealed  bv  himfelf  or  any 
medengcr,  not  to  be  unchangeably  the  fame,  deftroy  all 
podiblc   proof,  that  any   external  revelation   could  be. 


S12 


CHRISTIANITY    A; 


or  at  leaft  continue  to  be  the  will  of  God.  Thus  you 
fee,  that  take  what  hypothefis  you  pleafe,  yet  you  cari 
prove  nothing  to  be  his  will,  but  what  the  nature  of  God 
and  the  nature  of  things  point  out  to  all  men,  who  dare 
ufe  their  reafon,  to  be  his  will,  his  immutable  will. 

Among    the  numerous  anfwerers  of  the  grounds  and 
reafonsof  the  chriftian  religion,  Mr.  Chandler  is  deferv- 
edly  reckoned  to  ftand  in   the  foremoft   rank  ;  and  thisj 
judicious  divine  fays,  that  "natural  religion  is  theonly^| 
foundation,  upon   which  revelation   can  be  fupportcd  :| 
and  which  muft  be  underftood,  before  any  man  is  capa-i 
ble  of  judging  either  of  the  nature  and  evidence  of  chrif- 
tianity  :  and  I  am  perfuaded,"  fays^he,  "  that  it  is  to  the 
■want  of  a  due  knowledge  ofthefirft  principles  of  all  re- 
ligion, thofe  miftakes  about  the    chridian   are  owing, 
that  have  obfcured  the  fimplicity  of  it,  and   prejudiced 
many  againft  entertaining,  and   believing  it. — If  natural 
religion  is  not  part  of  the  religion  of  Chrift,  it  is  fcarce 
worth  while  to  enquire  at  all  what  his  religion  is.      If  it 
be,  then  the   preaching  natural    religion    is   preaching  I 
Chrift. — 7  he  religion  of  Chrilt  muft  be  underftood  be- 
fore it  can  or  ought  to  be  believed  ;  and  that  it  muft  be 
proved  to  be  a  confiftent  and  rational  religion,  before 
they  can  be  under  any  obligation  to  receive  it. 

"  And,  ifideed,  \vh^  fliould  not  every  man  infift  upon 
thofe  things  ?  the  only  confequence  that  I  can  imagine 
can  flow  from  it  is,  not  that  the  caufe  of  Chriftianity 
\vill  fuffer  ;  which  will  ftand  the  teft  of  the  moft  impar- 
tial enquiry  ;  but  that  the  rigid  direftors  of  the  faith  and 
confciences  of  men  will  lofe  their  authority,  and  human 
fchemes  and  creeds,  that  have  been  fet  up  in  the  room 
of  Chriftianity,  will  fall  into  the  contempt  they  fo  juftly 
deferve. 

"  It  is  my  hearty  prayer  to  the  father  of  lights,  and 
the  God  of  truth,  that  all  human  authority  in  matters  of 
faith,  may  come  to  a  full  end  ;  and  that  every  one,  who 
hath  reafon  to  direft  him,  and  a  foul  to  fave,  may  t)c 
his  own  judge  in  every  thing  that  concerns  his  eternal 
welfare,  without  any  prevailing  regard  ?o  the  diBates  cF 


OLD    AS   THE    CREATION.  2I3 

fallible  men,  or  fear  of  their  pccvifh,and  impotent  ccn- 
fures."  And  in  this  prayer,  \  believe,  every  honefl  man 
v'ill  join. 

The  reverend  and  judicious  Mr.  Bullock,  Tn  ("mn- 
ming  up  what  I  have  been  endeavouring  lo  prove  at 
large  ;  fays,  "  a  revelation  coming  from  (iod,  unlefs  it 
be  known  to  be  fuch,  is  in  effett  the  fame,  as  having 
none  at  all. —  Shall  a  man,"  fays  he,  "embrace  the  firit  re- 
ligion that  offers  iifclf  to  him,  and  without  fecking  any 
further,  (lick  clofe  to  the  principles  of  his  education  ? 
if  this  were  fafc,  then  all  the  contraditlory  notions  that 
are  in  the  world,  vould  be  equally  fafe  and  true  ;  and 
there  would  be  no  fuch  thing  as  a  falfe  religion,  or  the 
fpirit  of  error  any  where  :  but  this  will  not  be  admitted. 
Is  truth,  then,  confined  to  any  certain  country,  or  to 
any  particular  fet  of  men  ?  no  :  but  if  it  were,  (till  there 
would  remain  this  difficulty,  to  be  affured  to  what  coun- 
try, or  to  what  lort  of  men  it  belonged.  If  this  were  all 
the  rule  we  had  to  go  by,  every  man,  no  doubt,  would 
he  partial  to  his  own  country,  and  to  thofe  men  he  is 
left  acquainted  with.  And  fo  the  principles  ofeducation 
Tiufl  prevail  every  where,  infiead  of  true  religion." 

In  anfwer  to  thefe,  and  fuch  like  obje6Hons,  he  fays. 
'  We  are  well  affured,  that  God  is  the  author  of  our 
jeings,  and  all  our  faculties  ;  and  we  cannot  but  ac- 
cnowledgc,  that  our  underfianding  is  the  mofl  excellent 
acuity  he  has  given  us.  It  is  in  that  we  excel  the  beads 
hat  perifh;  and  it  was  plainly  given  us  with  this  intent, 
hat  by  a  due  ufe  and  application  thereof  we  might  dif 
cern  truth  from  error  ;  that  which  is  juft  and  lit  to  be 
ione,  or  obferved  by  us,  from  that  which  is  not. — Should 
ive,  therefore,  admit  any  thin^;.  as  a  revelation  coming 
Tom  him,  which  contradiBs  the  evident  didares  of  our 
reafon  ;  we  facrifice  one  revelation,  that  which  God 
ave  us  with  our  very  beings,  to  make  wav  for  another. 
which  is  inconfiflent  with  it.  It  is  in  cfl'ctt  admitiing. 
hat  the  judgment  of  our  own  minds  is  in  no  rafc  to  h^- 
lepended  upon  ;  that  the  faculties  thereof,  the  very  bell 
;Mlt  which  Cod    hns  given  uk.  are  of  no  ufe  and  Icivice 


214  CHIRSTIANITY    AS 

to  US;  no,  not  even  in  difcerning  which  doftrincscome 
from  God,  and  which  do  not.  For,  if  I  cannot  de- 
pend upon  the  phiineft  diBates  of  reafon,  how  can  I  be 
affured  that  any  doftrine  is  a  revelation  from  God  ?  If 
I  receive  it  without  confuting  my  reafon,  then  for 
ought  I  know,  it  may  be  an  impotiure ;  and  I  am  eve- 
ry way  as  liable  to  embrace  an  error  as  the  truth.  But 
if  I  embrace  it  upon  the  trial  and  conviftion  of  my  rea- 
fon, then  it  is  plain,  I  admit  the  principles  of  reafon 
are  to  be  depended  upon;  which  if  I  do,  I  cannot  con. 
fjftently  admit  any  thing  as  true,  which  contradifts  it." 
To  apply  this  author's  reafonings,  God  is  frequently 
faid  to  fwear;*  nay,  in  both  Old  and  New-Teltament, 
to  fwear  in  wrath. t  Now,  if  we  are  to  admit  nothing, 
that  is  repugnant  to  the  natural  notion  we  have  of  God, 
ought  we  not  to  examine  by  our  reafon,  whether  God, 
who  has  no  fuperior  to  invoke,  can  fwear  at  all ;  much 
lefs  be  in  a  pafifion,  and  fwear  in  wrath  ? 

Again,  if  there  are  ever  fo  many  texts,  which  feem- 
ingly  confine  falyation  to  a  belief,  to  which  the  greateft 
part  of  mankind  are  utter  ftrangers;  -or  elfe  have  not 
iiad  fufficient  reafon  to  fee  they  were  obliged  to  examine 
'nto  it ;  or  if  they  did,  could  not  find  out  its  truth  ;  muft 
£t  not,  by  this  author's  reafoning,  be  my  duty  to  confi- 
•ier,  whether  this  is  confiftertt  wiih  the  character  we 
*:ave  from  the  light  of  nature,  of  the  impartial  and  uni- 
erfal  goodnefs  of  God,  to  damn  men  for  impoffibili- 
des  ?  Or,  whether  one  can  be  faid  to  be  fent  as  a  favi- 
our  of  mankind,  if  he  comes  to  (hut  the  gates  of  Heaven 
againft  thofe,  to  whom  before  they  were  open  ;  provided 
they  followed  the  diftates  of  their  reafon  ? 

If,  befides  thcfe,  there  are  innumerable  texts,  which, 
in  the  plainefl  manner  words  can  exprefs,  impute  hu- 
man parts,  human  infirmities,  and  human  paffions,  even 
of  the  worft  kind,  to  God;  does  not  this  fuppofe,  that 
even  all  have  a  right  to  examine;  and  confequently, 
fufficient  underftanding  to  judge,  when  texts,  taken  in 

■*  D?;jr.  1.  3j.     t  Pfahns  9,3.  11.   Heh.  3.  11. 


OLD  AS  THE   CREATION.  ZOf 

their  plain,    obvious  meaning,  are,  or  are  not  confid- 
ent with  what  the  light  of  nature  leaches  them  the  cha- 
rafterofthe  fupremc  being?  What  notions   muW   the 
vulgar  have  of  God,  if  the  light  of  nature  cannot  dircQ 
them  right,  when  they  find  he  is  faid  to  be  jealous  and 
furious?*  And  God  himfelf  fays,  My  fury  (hall   come 
up  in  my  face,  for  in  my  jealouly,  and  in  the  fire  of  my 
wrath  have  I  fpokcn  :t  With  a  number  of  other  expref- 
fions  of  the  like  nature?  Nay,  does  not   the  fcripture, 
if  taken  literally,  fuppofe,  that  God  does  things  of  the 
greaied  moment  in  anger  and  fury  ?  Was  it  not  thus  he 
gave  his  favorite  people  ftatutes,  which  were  not  good; 
and  judgments,   by  which   they  could  not  live?;];;  And 
does  not  St.  Peter  (to  mention  no  other  apoflle)  though 
a  Jew,  call  the  Jewifh  law,  given  by  God,  a  yoke  that 
neither  we  or  our  fore  fathers  could  bear  ?§    In  what  a 
number  of  places  is  God  faid  to  do  things  to  try  people; 
and  yet  notwithlUnding   this  caution,  how   often  is  he 
faid  to  repent  ?  Does  he  not  even  repent  of  the  firft  aB- 
ion  he  did  in  relation  to  man  ?  He  repented  that  he  made 
man,  and  it  grieved  him  at  his  heart. ||     Nay,  does  not 
the  fcripture  fuppofe  he  has  fo  often  repented,  that  he  is 
weary  of  repenting  ?1[  What  ftrange  notions  muft  the 
bulk  of  mankind,  could  not  their  rcafon   direft  them 
right,  have  of  the  fupreme  being,  when  he  is   faid   to 
have  reftcd,  and  to  be  refrefhed;*^*  and  that  wine  chear- 
eth  both  God  and  man  ?tt    And  what  is  yet  ftrangcr, 
fucii  aftions  are  attributed  to   him,  as   can  only  belong 
to  the  lowcft  rank  of  creatures,  fuch  as  hifrmg;++  God 
being  in  three  places  of  the  prophets  faid  to  hifs;  and 
in  one  place   to   hifs  for  a  fly,  that  is  in  the  uttermoft 
part  of  the  river  of  Egypt  ;^5    and   for  a  bee.  that  is  iii 
the  land  of  Aflyria?|ll| 

B.  Divines  tell  us,  we  luuft  recede  from  the  letlei\ 
when  the  nature  of  the  thing  requires  it;  that  is,  when  it 
contains  any  notion,  or  faft,  which  our  rcafon  tells  us 

*Nah,  I.  u.  +Ezek.  38.  18.  19.  t  Ezek.  iio.  21.  aj.  ^  Aas 
IS-  lo.  ||  Gen.  6.  6.  f  Jer.  15.  6^  **  Exo<l.  31.  17.  -^  r  i  ''■  ,. 
9-  '3-  tt  ^^^'  5'  26.  ^^Zacb.  10.  8.  IHl  Ifa.  7.  18."^ 


2t6  CHRISTIANITY    AS 

is  unworthy  of  God ;  as  being  inconfiftent  wiih  his  wif- 
dom,  goodnels,  juftice,  immutability,  impartial  and 
univerfal  benevolence,  or  any  other  of  his  perfeftions  ; 
or  any  ways  clafhes  with  thofe  duties,  that  men  as  men, 
or  creatures  of  the  fame  creator  owe  their  fellow-crea- 
tures. 

A.  I  fhould  think  that  man  was  unreafonable,  who 
required  a  greater  fcope  in  reading  any  book,  than  what 
thefe  divines  allow  him  in  reading  the  fcripture;  efpe- 
cially  confidering  the  frequent  occafion  he  will  have  to 
exercif'e  his  reafoning  faculty,  in  allegorifing  away  fa6ls 
delivered  after  the  plained  manner:  As  for  inltance,  ii 
reafon  tells  us,  that  God,  the  only  true  God  is  invifible, 
we  mufl  not  interpret  thofe  numerous  texts  literally, 
which  fuppofe  him  to  have  been  lo  often  feen  by  mor- 
tal eyes  :  No,  not  even  thofe  which  reprefent  him  for 
many  days  together  vifible  on  mount  Sinai,  where  what 
was  under  his  feet  is  mentioned;  and  that  the  nobles, 
on  whom  God  laid  not  his  hand,  faw  God,  and  did  eat, 
and  drink.*  And  bifhop  Patrick  lays,  "  that  after  theyi 
faw  God,  they  were  (o  far  from  receiving  any  harm, 
that  they  feafted  with  him  upon  the  relics  of  the  peaceJ 
offerings,  with  great  joy  and  gladnefs."  And  (hough  ii 
is  faid,  God  fpake  to  Mofes  face  to  face,t  as  a  man  does 
to  his  friend;  yet  for  the  fame  reafon,  that  textmuft  not 
be  interpreted  literally. 

B.  That  is  certain,  fince  God,  in  tlie  fame  chapter, 
fays  to  Mofes^  Thou  canft  not  fee  my  face;  for  there 
fhall  no  man  fee  me,  and  live. 

A.  Does  not  God  immediately  add.  Behold  there  is 
a  place  by  me,  and  thou  flialt  (land  upon  a  rock.  And 
it  fhall  come  to  pafs,  while  my  glory  paffeth  by,  that  I 
will  put  thee  in  a  clift  of  the  rock;  and  I  will  cover 
thee  with  my  hand,  while  I  pafs  by.  And  I  will  take 
away  mine  hand,  and  thou  fhalt  fee  my  back  parts;  but 
my  face  flialt  not  be  {een,||  And  fi nee  reafon  tells  us, 
God  has  neither  fore-parts,  or  back-parts,  muft  not  the 

^  Exod.  24.  10.  11.     tExod.  33.  11.     j}  Ver.  21,  22,  23. 


OLD     Ar.     THE   C:lEATlO.V.  ^IJ 

vock,  the  clift  of  the  rock,  and  the  hand  that  covered 
Moles  in  this  clift,  and  ihc  back  parts  fceii  upon  taking 
away  the  hand,  be  underdo  )d  by  men  of  ihe  meaneft 
<apac'uy.  in  a  fpiriiual  fenfc? 

According  to  the  acknowIedi];ed  maxims,  you  have 
laid  down  from  divines,  we  mulk  not  rake  literally  the 
••■!)  conferences   mentioned  in   the  firft  and  fecond  of 

)j  hciwecn  God  and  fatan;  when  (cttan,  in  very  j^ood 
'  v)mp;iny,  wiih  the  (om  of  God,  prefented  himfclf  be- 
ivjre  the  Lord;  who,  when  fatan  would  not  otherwife 
be  fitisfied  of  Job's  integrity,  permitted  him  to  flay 
job's  children  and  fervants,  and  reduce  him  to  the  exr 
•-'!'mity  to  make   the   experiirjent.     The   fame  may  be 

id  of  the  Lord's  Dying  at  another  time  to  fatan,  {land- 
ing at  liie  right  hand  of  the  angel  of  the  Lord,  to  refift 
ihe  high  prieft  Jofhua,  (landing  likewife  b  fore  him, 
the  Lord  rebuke  thee,  O  fatan:*  And  muft  we  not 
think  it  as  unworthy  of  God  to  talk  to  a  ferpent  as  to 
fatan  ?  Or,  how  can  we  conceive  a  ferpent  could  talk 
to  Eve,  and  delude  the  mother  of  mankind,  though  in 

.  .  '  o 

tiie  hi^h  (late   of  perfcdion;  even  though  the  apollle 
idys.  The.  ferpent  deceived  Eve  by  his  fubtilty.t 

Some  would  be  a!mr){l  apt  to  imagine,  that  the  author 

of  the  book  of    Gencfis  thought,  that   words  had  ideas 

naturally  lixed  to  them,  and  not  by  confent :  Otherwife, 

fay  they,  how  can  wc  account    for  his   fuppofing,  that 

God   brouglu   all  animals   before  Adam,  as  foon  as  he 

vfas  crcaied,  to  §ivc  them  names;  and   that  v.hatfoever 

Adam  called  every  living  creature,  that  was  the  name 

llierof ;+  and  that  the  ferpent  and    Eve,  almoft  as  foon 

^s  created,  entertained   one  another  in   the   fame   lan- 

'guage?  And  fome  think,  that  this  author  did  not  know 

ic  reafon  of  the  iicceiFary  variety  of  language  upon  the 

;crcafc  of  mankind,  by  making  God  to  come  down  to 

J  city  and  tower,  whofc  top  was  defigncd  to  reach  to 

cavcn;  and  then  faying,  this  they   Degintodo;  and 

)w  iv't!i!irr  will   be  retrained  from  them,  which  thev 

I)  d 
2.       12  Cur.  xi.  3.     t  G?n.  ii.  19. 


2l8  CHRISTIANITY    AS 

have  imagined  to  do.  Go  to,  let  us  go  down,  and  there 
confound  the  language.*  And,  perhaps,  the  not  know- 
ing the  natural  caufe  of  the  rain- bow,  occafioned  that 
account  we  have  in  Genefis  of  its  inftitution. 

As  to  the  ftory  of  an  angel  of  God's  wref^ling  all 
night  with  Jaeob,  and  then  laming  and  blefling  him,  and 
changing  his  name;  "Interpreters  of  note,  whether 
Jews  or  Chriftians"  (as  Mr.  Nye  obferves)  "  underftood 
it  done,  not  in  fa8,  but  in  vifion  only  :"  Though  one 
would  imagine  the  Jews  thought  it  literally  true,  be- 
caufe  the  text  fays,  they  cat  not  of  the  finew ;  that  finew, 
which  fhrank,  unto  this  very  day.t 

What  a  number  of  ideas  miift  Balaam's  afshave  to  be 
able  to  reafon  with  his  matter;  when  he  faw,  and  knew 
an  angel :  And  though  it  is  faid  by  Peter,  that  the  dumb 
afs  fpeaking  with  man's  voice,  forbad  the  madnefs  of  the 
prophet ;+  yet  in  the  ftory  itfelf,  there  does  not  appear 
any  thing  like  madnefs :  For  that  prophet  did  nothing 
but  what  the  Lord  enjoined  him ;  and  declares  though 
Balak  would  give  him  his  houfe  full  of  filver  and  gold, 
I  cannot  go  beyond  the  word  of  the  Lord,  my  God. 
And  when  he  went  to  Balaam's  fecond  meffenger,  it  was 
by  the  exprefs  command  of  God;  and  yet  the  text  fays, 
God's  anger  was  kmdled  becaufe  he  went -.J  And  then 
follows  the  dialogue  between  the  afs  and  his  mafter. 

How  many  commands  did  God  give  his  prophets, 
which,  if  taken  according  to  the  letter,  feem  unworthy 
of  God,  as  making  them  a6t  like  mad-men  or  idiots? 
A:s  for  inttance,  the  prophet  Ifaiah  walked  for  three 
years  togerher  naked  for  a  fign.H  Jeremiah  is  command- 
ed to  carry  his  girdle  as  far  as  Euphrates,  and  there  to 
bury  it  in  the  hole  of  a  rock;  and  after  many  days  he  is 
fent  to  dig  it  up  again.H  So  he  is  commanded  to  make 
bands  and  yokes,  and  put  them  about  his  neck,  and  to 
fend  them  to  feveral  kings.     Ezekiel  is  commanded  by 

*  Gen,  xi.  4,  6,  7.  xxxii.  24,  2^,  28,  29.  t  Vcr.  32-. 
X  2  Pet.ii.  16.  §  Num.  xxii.  2?.  \\  Ifa.  xx.  3,  H  Jer. 
xiii.  4j  6.     x-'ivii,  2,  3. 


OLD    AS    THE   CREATION.  2I9 

the  Lord  to  draw  Jerufalcm  on  a  tile,  and  lay  ficge  to 
it,  build  a  fort  againfl  it,  fet  a  camp  again ^1  it,  and  fct 
battering  rams  againft  it  round  about.  Moreover  to 
take  an  iron  pan,  and  fct  it  fv)r  a  wall  of  iron  between 
him  and  the  city  :  And  immediately  after  he  is  com- 
manded, to  lie  three  hundred  and  ninety  days  on  one 
ide,  and  forty  days  on  the  other;  and  then  to  mix 
nan's  dimg  with  his  bread.  And  afterwards  the  Lord 
aid,  I  have  given  thee  cow's  dung  for  man's  dung.  An- 
|)ther  lime  he  is  commanded  to  dig  a  hole  through  the 
^vall  of  his  houfe,  and  carry  forth  his  goods  in  the  twi- 
ght,  and  cover  his  face,  as  not  to  (ec  the  ground.* 
\nd  as  St.  John  was  commanded  lo  eat  a  book  ;t  fo  the. 
prophet  was  commanded  to  eat  a  roll ;  and  likewife  to 
lip  his  hair.+  and  to  difpofe  of  the  clippings  ^  after  a 
|7ery  odd  manner;  and  feveral  other  things  as  Urange, 
oo  many  here  to  mention.  And  the  prophet  Hofea, 
jv'ho  was  like  a  pricft,  was  bid  to  take  a  wife  of  whore- 
!oms  ;!|  (though  that  by  Mofcs  law  was  forbid  a  pried,) 
ind  children  of  whoredoms ;  and  had  three  children 
'fy  his  wife,  to  whom  the  Lord  himleif  gave  names. 

No  mathematician  could  give  a  more  cxa6l  defcrip. 
lon  of  a  city,  than  John  docs  of  that  great  city,  the  ho- 
y  Jerufalem  ;  which  from  an  high  mountain  he  law  de- 
cending  out  of  Heaven  from  God ;  and  he  was  fo  near 
[,  as  to  delcribe  the  gates,  walls  and  (Ireets;  and  to 
heafure  its  length,  breadth  and  hcighth  with  a  reed.H 
ind  TertuUian  alTures  us,  ''  that  in  his  time  there  was 
2en  for  forty  days  together,  a  city  hanging  in  the  air 
fvcr  Judca."  And  yet  interpreters  have  fince  allego- 
ilcd  this  great  city  into  a  mere  caflle  in  the  air.     But, 

To  come  to  things  of  greater  moment,  did  not  the 
:ripture  fuppofe  reafon  was  able  to  teach  men  of  the 
»eanc{l:  capacity,  that  God  could  not  be  deceived  him- 
If,  or  deceive  us;  the  prophet   Jeremiah  would  not 

*  Ezek.  Iv.  1,  2.  3.  4.  iv.  12,  1^.  xii.  5,  6.  +  Rev.  x.  9. 
Ezek.  ill.  I.  3.  V.  1,  2.  §  Hoi",  i.  i,  Sec.  \\  Lev.  xxi.  14. 
Rev.  xxi.  10,  &c.  • 


220  CHRISTIANITY   AS 

have  faid,  O  Lord,  thou  haft  deceived  me,  and  I  waa 
deceived;  thou  art  ftronger  than  I,  and  haft  prevailed, 
— Wilt  thou  be  altogether  unto  me  as  a  liar,  and  as 
waters  that  fail?*  And  in  another  prophet  the  Lord 
fays,  The  days  are  prolonged,  and  every  vifion  fails. 
And  though  the  Lord  adds.  Thus  fliall  none  of  my 
words  be  prolonged  any  more,  but  the  word  which  I 
have  fpoken  fliall  be  done;  yet  he  afterwards  fays,  If 
the  prophet  be  deceived  when  he  hath  Ipokeii  a  thing, 
I,  the  Lord  have  deceived  that  prophet. t  And  if  the 
prophet  is  deceived,  muft  not  the  people,  who  rely  on 
that  prophet,  De  deceived  ?  And  does  not  the  prophet 
Jeremiah  fay,  Ah !  Lord  God,  furely  thou  haft  greatly 
deceived  this  people  ?+  And  to  the  (ame  purpof'e  the 
prophet  Ifaiah,  O  Lord  thou  haft  made  us  to  err.^ 

There  are  other  texts  which  go  farther,  and,  if  lakej. 
literally,  reprefent  God  not  only  as  falfifying  his  word 
but  his  oaths.  To  mention  two,  the  firft  relates  to  the 
children  of  Ifrael,  to  whom  the  Lord  faid,  Ye  fliall  not 
come  into  the  land  concerning  which  1  fware  to  make 
you  dwell ;  and  ye  fliall  know  my  breach  of  promife.jj 
The  lecond  is  in  Pfalm-  89,  in  the  firft  part  of  which  is 
largely  fet  forth  the  promifes  of  God  to  David  by  cove- 
nant and  oath;  and  in  the  other  part  David  complains 
of  God's  bieach,  both  of  his  covenant  and  his  oath  ; 
and  in  fumming  up  thofe  breaches  he  fays,  Thou  haft 
made  void  the  covenant  of  thy  fervant  t  Lord,  where 
are  thy  former  loving  kindnefies  which  thou  fwcareft  to 
David  in  thy  truth  ?  ^  And  there  are  feveral  fa61s  men- 
tioned in  fcripture,  which,  if  taken  literally,  look  a."; 
though  the  prophets  were  either  deceived  thcmfelve.s'or 
were  willin?^  to  deceive  others.  [*Jeremiah  prophefies. 
king  Zedekiah  fiiould  die  in  peace;  and  yet  the  poor 
king  had  his  ions  flain  before  his  eyes,  and  his  eyes  then 
put  out,  bound  in  chains,  and   died    in   prifon.     And 

*  Jer.  XX,  7,        XV.  t8.  f  Ei:ek.  .vii.  22,  28.        xiv.  9 

±  Jer.  iv.  10.  §  Ifa.  Ixiii.  17.  ||   Nno),  xiv.  30    ^  ; 

5  Pfahn  ].^xxix.  39.  49. 


OLDASTHECREATIC7.. ,  £31 

I  though  heprophefied  that  Jehoiachim  fhould  be  buried 
with  ihe  burial  of  an  afi,  drawn,  and  cafl:  forth  beyond 
the  gates  of  Jerufalem  ;  yet  this  does  not  at  all  agree 
with  what  i?  related  of  him  in  the  laft  chapter  of  the  fe- 
cond  book  of  Kings,  or  even  in  the  lad  chapter  of  Je- 
remiah.*] The  proplietefs  Hilda  affiires  g;ood  king  Jo- 
fiah  froin  the  Lord,  that  he  fhoiild  be  gathered  to  his 
grave  in  peace;  and  yet  foon  after  he  received  a  mor- 
tal wound. t  of  which  he  died.  The  prophet  Eiifha 
fends  word  to  Benhadad,  the  king  of  Syria,  who  con^ 
fults  him  about  his  recovery,  that  he  may,  (or  rather 
fhall,  or  will,  for  fo  it  ought  to  be  rendered)  certainly 
recover;  yet  he  tells  H.iiiacl,  who  had  a  dcfign  on  his 
crown  and  life  and  who  before  had  been  anointed  king 
of  Syria,  by  the  prophet  Elijah)  that  he  fiiould  furely 
die.+  And  this  looked  the  more  ungrateful  in  the  pro- 
phet, becaufe  he  had  received  forty  camel  loads  of  the 
good  things  of  Daina'cus,  to  tell  the  king  the  truth. ^ 
But  I  need  not  mention  iingle  prophets  deceiving,  or 
being  deceived,  when  the  fcripture  tells  us  of  four  hun- 
dred being  deceived  at  once,  to  the  deltruBion  of  a 
number  of  innocent  perfons.  I  faw,  fays  the  prophet 
Micaiah,  the  Lord  fitting  upon  his  throne,  and  all  the 
hoft  oi  Heaven  {landing  on  his  right  hand,  and  on  his 
left.  And  thc^Lord  fiid,  who  fhall  entice  Ahab,  king 
of  Ifracl,  that  he  may  go  up,  and  fail  at  Ramoih  gilead? 
And  one  fpakc,  faying  after  this  manner,  and  another 
faying  afier  that  manner.  Then  there  came  out  a  fpirit, 
and  Hood  before  the  Lord,  and  faid,  I  will  entice  him. 
Aiul  tlic  Lord  /aid  unto  him,  v;hercwith?  And  he  faid 
I  will  go  out,  and  be  a  lying  fpirit  in  the  mouth  of  all  his 
prophets.  And  (he  Lord  faid,  ihou  I'hait  entice  iiim, 
and  thou  fhalt  alfo  prevail.   Go  nut,  and  do  even  fo-jj 

As  to  the  new    telicunent,  I    fnail    now  only  obfervc 
that  though  St.  Jude,  9.  12.  quotes  (Ijefides  the  aflump_ 


''     J-''  •    •«  -.-^  .   O-         '•■.     10.     1  I.       XX    !.      ;  J.        ;     -    v'.ii 

28.     XXXV.  23.         I   1  Kings- XIX  i,«;.       §  2  Ki'tiv', 
"    t  ^"'lon    wiii.  ^5.    5:  c  C!-o;'.  •".  iS.  2:.  c 


222  CHIRSTIANITY   AS 

tron  of  Mofes)  a  prophecy  of  Enoch,  the  feventh  from 
Adam,  and  the  book  containing  this  prophecy  was  then 
in  being  ;  yet,  becaufe  there  were  things  in  it,  whtfh 
feemed  unworthy  of  God,  and  could  not  be  well  allegor- 
ized; the  authority  of  an  infpired  perfon  quoting  it  as  an 
infpired  book,  could  not  fupport  its  credit,  but  it  fell  in- 
to contempt,  and  was  loft. 

B.  Though  you  allow  reafon  to  be  the  proper  judge 
in  things  of  mortality,  as  falling  under  its  cognizance  ; 
yet  as  to  prophcfies,  you  muft  own,  we  are  entirely  to 
rely  on  authority. 

A,  I  have  hitherto  faid  nothing  in  relation  to  prophe- 
cies, defigning  to  fpeakof  them  at  another  feafon  ;  but 
fince  you  mention  them,  I  mud,  as  to  the  prophecies 
in  the  old  teftament,  confefs  my  ignorance,  that  I  do 
not underftand  them  ;  and  divines  themfelves,  as  far  as 
I  can  find,  are  infinitely  divided  about  interpreting  them  : 
and  as  to  thefe  prophefies,  if  they  may  be  fo  called,  in 
the  new  teftament  relating  to  the  fecond  coming  of  Chrift, 
and  the  end  of  the  world,  the  beft  interpreters  and  com- 
mentators own,  the  apoftles  themfelves  were  grofsly  mif- 
taken  ;  there  fcarce  being  an  epiftle,  but  where  they  fore- 
tell that  thofe  times  they  wrote  in,  were  tempora  novijji- 
ma  ;  and  the  then  age  the  laft  age,  and  thole  days  the  laft 
days  ;  and  that  the  end  of  the  world  was  nigh,  and  the 
coming  of  Chrift  at  hand,  as  is  plain,  among  other  texts, 
from  Cor.  x.  ii.  Rom.  xiii.  n,  12.  Heb.  ix.  26.  Jam. 
V.  7,  8.  1  John  ii.  18.  2  Pet.  iii.  12,  13.  And  they  do 
not  aflert  this  as  a  mere  matter  of  fpeculation,  but  build 
motives  and  arguments  upon  it,  to  excite  people  to  the 
praftife  of  piety,  and  all  good  works ;  as  Phil.  iv.  5,  let 
your  moderation  be  known  to  all  men,  the  lord  is  at 
hand.  And  to  the  fame  purpofe  are  Heb.  x.  24,  25. 
1  Pet.  iv.  7,  8.  1  Cor.  vii.  29.  2  Pet.  iii.  ii,  12.  and 
though  they  do  not  pretend  to  lell  the  very  day  and  hour. 
when  thefe  things  muft  happen  )  yet  they  thought  it 
would  be  during  their  time,  and  continually  expetted  it. 
Timothy  is  charged  to  keep  this  commandment — till  the 


«LD  AS  THE   CREATION,  223 

coming  of  the  lord.*  So  Paul  fays,  to  the  corinthiafis, 
as  oft  as  ye  cat  this  bread,  and  drink  this  cup,  yc  do  (hew 
the  lords  d.-ath  till  he  comes.t  And  I  think,  it  is  plain, 
Paul  hiinfelf  expe6\ed  to  be  alive  at  the  coming  of  the 
lord,  and  that  he  had  tlie  word  of  God  for  it.  For  ihia 
we  fay  unto  you  by  the  word  of  the  lord,  that  we  which 
are  alive,  and  remain  unto  the  coming  of  the  lord,  (hall 
not  prevent  ihem  which  are  aflcep. — The  dead  in  Chrift 
fhall  rife  firft.  Then  we  which  are  alive,  and  remain, 
fhall  be  caught  up  together  v.ith  them  in  the  clouds,  to 
meet  the  lord  in  the  air  ;  and  fo  Ihall  we  ever  be  with  the 
lord.  Wherefore  comfort  one  another  with  thcfe  words.;]; 
And  there  arc  other  texts  to  the  fame  purpofc,  as  i  Cor. 
XV.  51,  52.  2  Cor.  v.  4. 

.  J.  B.   Does  not  St.  Paul  fuppofe,  that  before  the  com- 
ing of  Chrid,  Antichrifl  muft  appear,^ 

A.  That  does  not  in  the  lead  hinder,  but  he  might  be- 
lieve both  would  happen  in  his  time  ;  for,  fays  he,  the 
myftery  of  iniquity  does  already  work.  And  St,  John 
puts  this  matter  out  of  difputc,  in  faying,  little  children, 
it  is  the  laft  time;  and  as  ye  have  heard  that  Antichrift 
fhall  come,  even  now  there  are  many  Aniichrifts  ;  where- 
by we  know  that  it  is  the  lafl  time.|j 

B.  Does  not  St.  Peter  fay,  there  fhall  come  in  the  laft 

day,   fcoffers. Saying,   where   is  the  promife  of  his 

coming  ?1[ 

A.  Saint  Peter  owns  thofe  to  be  the  laft  days,  and  the 
promife  of  his  then  coming  he  confirms,  by  faying,  God 
is  not  flack  concerning  his  promile,  the  day  of  the  lord 
will  come  as  a  thief  in  the  night  ;• — What  manner  of  per- 
fons  ouj^ht  ye  to  be  in  all  holy  converlation  and  godii- 
ncfs,  looking  for,  and  battening  unto  the  coming  of  the 
day  of  God,  wherein  the  heavens  being  all  on  fire  ftiall 
be  dilfolved,  and  the  elements  fhall  melt  with  fervent 

*  i^Tiin.  vi.  13,  i^.  t  1  Cor.  xi.26.  t  1  Thef.  iv-. 
t5,   \C,   17,    18.  ^2  Th'^r.  V.  3.  -.  ■    I  John  :i.  18. 

'?   ?  P-:'.  lii.  0.    t. 


g24  CRHISTIANITY   AS 

heat  :  nevcrthelefs  we,  according  to  his  promife,  look 
for  new  heavens,  and  a  new  earth.  * 

B.  Does  not  St.  Peter  fay,  behold  be  not  ignorant  of 
this  one  thing,  that  one  day  is  with  ihe  lord  as  a  thoufand 
years,  and  a  thoufand  years  as  one  day  ?  t 

A.  This,  as  in  the  margin,  feems  to  be  quoted  from 
pfalm  xc.  4.  where  it  is  faid,  a  thoufand  years  in  thy  fight^ 
are  but  as  yefterday  when  it  is  pall.  And  furely  St. 
Peter  could  not  imagine,  that  God  effe6led  to  fpeak  un- 
intelligibly; and  by  one  day  meant  a  thoufand  years  • 
and  by  a  thoufand  years  one  day  ;  and! refer  to  this  place 
for  proof. 

B.  Divines  are  at  a  lofs  how  to  account  for  the  apof- 
tles,  fo  frequently  declaring,  the  end  of  all-  things  are  at. 
hand,  and  Chrifl  to  be  then  coming  ;  when  our  faviour 
fays,  of  that  day  and  hour  konweth  no  man  ;  no,  not  the 
angels  in  heaven,  but  my  father  only.  J 

A,  Thofe  divines  would  not  make  thefe  reflexions, 
did  they  but  confider  what  our  faviour  declares  to  his 
difciples,  when  they  came  to  him  privately;  faying,  tell 
us  when  thefe  things  fball  be;  and  what  fhall  be  the  fign 
of  thy  coming,  and  of  the  end  of  the  world.  Does  he 
not  in  anfwer  to  their  queftion  tell  them  what  thofe  figns 
Vvould  be  ?  withal  adding,  fo  likewife  ye,  when  ye  fnall 
fee  all  thofe  things,  know  that  it  is  near,  even  at  the 
doors.  Verily,  I  (ay  unto  you,  this  generation  fliall  not 
pafs,  till  all  thefe  things  be  fulfilled.  And  to  affure  them 
of  the  truth  of  what  he  declares,  heaven  and  earth,  fays 
he,  Ihall  pafs  away  ;  but  my  words  fliall  r\ot  pafs  away. 
And  his  adding,  but  of  that  day  and  hour  knowcth  no 
man,  no,  not  the  angels  in  heaven,  but  my  father  only; 
was  not  meant  to  contradift  what  he  jufl  before  declared, 
that  this  generation  fhall  not  pafs  till  thefe  things  be  ful- 
filled ;^  but  to  warn  his  diciples  not  to  be  furprifed,  as 
the  old  world  was,  when  the  flood  came  and  fwept  ilieni 
all  away  ;   watch,  therefore,  for  yc  know  not  what  hoar 

*  2  Pet.  iii.  9, — 13.  T  Ver. -8.  t  Mat.  xxiv.  06 

§  Ver.  3.     33,  34.     35.     36. 


OLD    AS   THE   CREATION.  12$ 

u   lord  will  conic  :  but  know  this,  that  if  ihe  good  man 

I  ilic  houfe  had  known  in  what  watch  the  thief  would 

(•  come,  he  would  have  watched.* — And  the  apoftles, 

^  jcable  to  this  admonition  of  the  Lord,  fay,  yourfelves 

now  perfectly,  that  the  day  of  the   Lord  comcth  as  a 

lief  in  the  night. t     And  after  the  refurreftion,  our  fav- 

)ur  fays  to  Peter,  who  afks  him  concerning  the  beloved 

ifciple  ;   If  I  will  that  he  tarry  till  I  come,  what  is  that 

)  thee  ?'^  and  the  lad  thing  his  difciples  afl-^cd  him  on  his 

jfcenfion  is,  wilt  thou  at  this  time  redorc  again  ihcking- 

lom  lo  Ifrael  ?§  and   the  anfwer  he   gave  them  is  very 

onfidcnt  with  the  kingdom,  even  the  temporal  kingdom 

)f  Ifracl's  being  leflored  again  during  their  lives.     And 

)y  our  faviour's  faying  when  the  lad  fuppcr  was  ended, 

[  will  not  drink  henceforth  of  the  fruit  of  the  vine,  until 

hat  day  I  drink  it  new  with  you  in  my  father's  kingdom. Ij 

They,  no  doubt,  believed  this  happy  time  was  not  far 

nd".     But, 

If  mod  of  the  apodles,  from  what  motives  foever, 
were  midaken  in  a  matter  of  this  confequence  ;  how  can 
we  be  abfblutely  certain,  that  any  one  of  them  may  not 
be  midaken  in  any  other  matter?  !f  ihcy  were  not  in- 
rpired  in  what  they  fiud  in  their  writings  concerning  the 
then  coming  of  Chrid  ;  how  could  they  be  infpired  in 
ihofc  arguments  they  build  on  a  foundation  far  from  be- 
ing fo  ?  and  if  they  thought  their  limes  were  the  laft,  no 
dirc8ion  they  gave,  could  be  intended  to  reach  further 
tiian  their  own  iimc,<.  And  if  John  the  cvangelid,  and 
John  the  divine,  are  the  fame  pcrfon,  be  mud  believe 
what  is  mentiond  in  the  revelation,  would  have  happened 
within  the  compals  of  that  age  in  which  he  writ.  But 
leaving  ihcfe  matttrs  to  another  time,let  ns  return  to  the 
confifleration  of  ihofc  dutie?,  which  rcalbn  fiiews  us  from 
the  nature  of  God  and  man,  and  the  relation  men  dand 
in  to  him,  and  one  another. 

A  ■  I  have  already  fhewn  you  by  a  number  ofinfian- 
K  e 

Mar.  xxiv.  42.       +  2  Pet.  iii.  10      +  John  x.xi.  a» 
'  "  xvj.   99. 


226  CHRISTIANITY   A3 

ces  where  divines  themfelves  own,  that  though  the  hie 
ral  fenfe  of  the  fcripture  be  ever  Co  plain,  yei  it  muft  not 
ftand  in  competition  with  what  our  reafon  tells  us  of  the 
nature  and  perfe8ions  of  God  ;  fo  I  fhall  now  fhew  you 
the  fame  in  relation  to  thofe  duties  nmen  owe  to  one  an- 
other ;  and  that  if  men  are  not  well  grounded  in  the  rea- 
fon and  nature  of  things,  and  from  thence  judge  of  their 
duty,  in  relation  to  one  another  ;  there  are  things  either 
commanded,  or  approved  of  in  fcripture,  which  might 
be  apt  to  lead  raenaftray.  A  man  who  looks  no  further 
than  that^  might  think  it  no  crime  to  cheat  his  elder  bro- 
ther, impole  on  his  aged  parent,  and  by  a  lie  obtain  his 
bleffing;  nay  hope  that  God  would  confirm  it,  when  he 
fees  how  Jacob  obtained  the  greatelt  blelTing  from  God. 

If  men  flatter  themfelves  that  they  are  true  Ifraelites, 
and  thofe  of  a  different  religion  mere  Egyptians  ;  will 
they  not  be  apt  to  imagine,  when  they  fee  how  the  Ifrael- 
ites fpoiled  the  Egyptians  by  the  command  of  God  him- 
felf,  who  made  them  borrow  what  they  were  not  to  repay; 
that  this  might  be  a  good  precedent  for  them  ? 

B.  I  muft  own,  that  a  command  to  lend,  hoping  for 
n<"thing  again  ;  aid  a  command  to  borrow,without  return- 
ing any  thing  again,  fcem  to  be  very  different  commands.* 

A.  When  men  find  the  harlot  Pahab  celebrated,  even 
in  the  new  teftament,  for  lying  to  the  government,  and 
betraying  her  country  toits  moft  cruel  enemies  ;t  [and  as 
f<>me  think,  miraculously  fa\  ed  with  all  her  kindred,  by 
her  houfe  (landing  in  which  they  were,  when  the  wall, 
on  which  it  was,  and  in  which  fhe  dvv'clt,  fell  tlat.J]  are 
they  not  in  danger.if  they  find  their  advantage  in  it,  and 
it  is  for  the  fervice  of  thofe  they  judge  to  be  true  Israelites, 
to  do  the  fame  ?  it  is  not  pretended  the  harlot  had  more 
fpecial  command  for  fo  doing,  than  jael  had  for  an  a6t 
of  the  higheft  treachery  ;  for  which,  becaui'e  it  ferved 
the  intereft  of  Ifrael,  flie  is  declared  by  the  prophetefs 
Deborah  to  be  blefsed  above  all  other  women. ^ 

What  prince  can  ever  want  a  pretence  of  going  to  Avar; 

*Exo('.,iii.  21,  22,  t  Hcb.  xi.  31.  Ijofh,  ii.  if).  ijLiclg.  v",  2,1 


OLD    AS    THE    CRKATION', 


227 


and  totally  extirpatinj»  thofe  he  invades ;  uhcn  he  \iccs 
Saul  was  comrnanded  by  (^'<>d  10  dcftroy  the  Amclckitcx, 
men,  women,  infants  and  fncklinTs,  ox  and  fheep,  ca- 
mel and  afv,  for  an  injury  done  four  hundred  years  be- 
fore? And  how,  for  fparin^  ^'^^^il->  fwhom  Samuel  hew- 
ed in  pieces  before  the  Lord  ;)  and  preferving  fome  of 
the  cattle  for  facrifice,  the  Lord  rejeBod  him  from  be- 
ing king;  nay,  ordered  Samuel,  lel^  Saul  (hould  fuf- 
pe6l  the  defign,  to  pretend  a  lacriHce,  wlicn  he  fcnt  him 
to  anoint  David  ?* 

Would  not  people,  if,  like  tlie  children  of  Ifrael, 
they  were  deditute  (jf  an  habitation,  be  apt  to  think, 
what  the  Ifraelites  did  to  the  Canaanites,  a  good  prece- 
dent;  and  that  they  might  invade  a  neighboring,  idola- 
trous nation,  that  never  did  them  the  lealt  harm;  and 
extirpate  not  only  men  and  women,  but  even  their  in- 
nocent infants,  in  order  to  get  poffefTion  of  their  coun- 
try ?  And  I  quell  ion,  whether  the  Spaniards  would  have 
murdered  fo  manv  millions  in  the  Indies,  had  they  not 
thought  they  might  have  ufed  them  like  Canaanites. 

How  many  precedents,  befides  that  of  Ehud,  (who, 
on  a  meffage  from  the  Lord,  (tabbed  the  king  to  whom 
his  people  fent  him  with  a  prefentjdid  the  Popifh  priefts 
plead  from  the  Old  Tcdament,  for  the  afTaflination  of 
the  two  Henries  of  France?  And  had  the  gun-powder- 
plot  fucceeded  here,  they  would,  no  doubt,  have  made 
ufe  of  the  fame  plea  to  juQify  it.t 

Though  the  Lord  bids  the  Jews  to  pray  for  the  peace 
of  Babylon,  whither  he  had  caufed  them  to  be  carried 
away  captives ;  and  that  in  the  peac(*  thereof  thev  fh mid 
have  peace ;+  yet  is  it  not  faid  in  the  Pfalms,  O  daugh- 
ter of  Babylon,  happv  fliall  he  be,  who  laketh,  and 
daflieth  thy  little  ones  againll  the  ftones  ?  And  this  for 
no  other  reafon,  but  becaufe  fhe  defired  of  her  captives 
one  of  the  fongs  of  Zion.  ^ 

The  holier  men  in  the  Old  Teftament  are  reprefcnted^ 


*  t  Sam.  \v.  !•,  '^,  9,  Sic.     xvi.  2,  8cc.         +  Jiid.  iii.  :,5, 
20,  21.         -t  Jer.  \\\\.  -.  f^   ITa.  cxxxvii.  8,  q.     3. 


flJSjS  CHRISTIANITY   AS 

the  more  cruel  they  feem  to  be,  as  well  as  more  addiQ. 
cd  to  curfing:  How  plentifully  does  David  in  the  109th 
Pfalm  beftow  the  bittereft  curfes  on  his  enemies  ?  And 
how  cruelly  did  he  treat  the  Ammonites,  when  he  took 
their  cities,  cutting  the  people  with  faws,  and  with  har- 
rows of  iron,  and  with  axes  ?* 

Who  is  not  furprifed  to  find  the  holy  prophet  Elifha 
curiing  in  the  name  of  the  Lord,  little  children;  for 
calling  him  bald  pate?  And  what  is  ftill  more  furprif- 
ing,  Two  fhe-bears,  upon  his  curfing,  ftrait  devoured 
forty-two  little  children. 

And  he  likewife  entailed  the  curfe  of  leprofy  en  his 
man  Gehazi,  and  his  feed  for  ever;  for  accepting,  with- 
out his  mafter's  knowledge,  a  fmall  prefentfrom  Naam- 
an,  the  AfTyrian  ;  though  the  prophet  himfelf  afterwards 
took  forty  camel  loads  of  the  good  things  of  Damafcus.t 
to  tell  their  king  the  truth,  in  relation  to  his  recovery  ; 
and  yet  deceived  him. 

Elijah's  caufing  fire  to  come  down  from  Heaven, 
to  deftroy  two  captains  with  their  companies,  for  no 
other  fault  but  bluntly  delivering  a  melTage  from  the 
king  ;  and  perhaps,  in  the  very  words  they  were  coni- 
nianded  :  was  not  fo  cruel,  as  his  hindering  it  from 
raining  upon  the  earth  for  the  fpace  of  three  years  and 
fix  months  ;+  fmce  a  drought  of  that  continuance, 
without  dew  or  rain. in  fuch  a  barren  country  as  Judasa. 
muft  have,  without  miracles,  deflroyed  every  thing  : 
and  yet  St.  James  from  hence  takes  occafion  to  recom- 
mend   the    efficacy  of  prayer. 

If  God  will  not,  in  this  life,  miraculoufly  alter  the 
courfe  of  things, for  the  fake  of  the  innocent,  he  certain- 
ly, will  not  do  it  for  the  guilty  ;  nor  break  in  upori 
the  ordinary  methods  and  laws  of  his  providence,  to 
punifh  one  man  for  the  crime  of  another  ;  the  innocerit 
for  the  guilty.  If  God  could  acl  thus,  it  would  be 
no  crime  in  man  to  imitate  him  ;  nay,  how  could  v/e 

*  1  Chron.  XX.  3.  f  2  Kings  ii.  23,  24.  v.  27.  viu. 
9,  &c.  X  Jam.  v.  17. 


OLD    AS    THE   CREATION.  220 

be  fure,  if  God  deals  tlius  with  his  creafures  in  this  life, 
he  will  not  ad  fo  in  the  life  to  come  ;  (ince  if  iheetcr- 
nal  rules  of  judice  are  once  broke,  how  can  we  ima- 
gine any  flop  ?      And  yet, 

Arc  there  not  examples  in  Scripture,  which  taken  in 
their  liicial  fenic,  (ecni  to  make  God  break  in  upon  the 
common  courlc  of  nature,  and  tlie  ordinary  rules  of  his 
providence,  to  punilh  men  for  crimes  they  are  not 
guilty  of  ?  as  God's  caufing,  in  (he  latter  end  ot  Da- 
vid's reign,  a  famine  for  three  years  together,  for  the 
crime  of  Saul  and  his  blood)-  houfe.  in  flavin^  tlie  Gi- 
beonites  :*  and  that  God  fmote  Ifr.iel,  and  deftrov  jcI 
fcvcnfy  thoufand  of  them  for  Davids  fault  :  in  cauf- 
ing  the  innocent  (beep,  as  he  icfily  calls  them,  to  be 
numbered. 

B-  I  believe  there  mud  be  lome  millake  in  this  lafl 
(lory  ;  for  is  it  not  fit,  for  feveral  important  reafons, 
that  kings  fliould  know  the  numbers  of  their  people  ? 
Are  they  not  the  Ptrengh  and  riches  of  their  kingdo»n  ? 
and  was  not  the  people  of  llratl.  by  being  frccjuenilv 
numbered,  and  fomctimcs  by  God's  own  appointment, 
a  good  precedent  for  David  ?  but  palling  that  by,  how 
can  we  reconcile  this  rtory  with  itlelf  ?  in  one  place 
it  is  faid  God  moved  David  to  number  IlVael  :t  in  a- 
nother  Satan  provoked  David. 4;  Did  God  c  infpirc 
with  fatan  in  this  atl,  in  order  to  dcflroy  a  nunibjr  of 
innocent  perfons  ?  but  do  thefe  two  places  any  more 
agree  in  the  account  joab  gives  in  of  the  number  of 
the  people  ?  nay,  if  in  the  begining  of  Saul's  reign. ^ 
the  numbers  were  rightly  c^ilculatcd  ;  it  is  niorailv 
impofliblc,  to  fay  nothing  of  the  dedru^cion  made  by 
continual  war,  that  cither  r.ccount  Ihould  be  fr:i  • 
Befide.s 

Can  God  change  his  mind,  and  luddenly  too  i'   \<  ; 
it  is  laid,  God  fent  an  an  ^cl  to  dellroy  I(;rulalctn.m  a" 
while  the  Lord  Dchcld,    and  repented  him  of  tlie  evil. 


'■■     :-   o.iiil.  .\.\|.   I.  T    X\'V.   1. 

^  1  Sam.  xi.  8. 


83®  CHIRSTIANITY    AS 

And  can  any  one  think  this  to  be  a  mere  Peflilence. 
when  a  real  angel  is  laid  to  be  rniraculoafly  fent  to  ex- 
ecute God's  anger  ?  And  David,  with  the  eiders  of 
Ifrael,  fell  on  their  faces,  and  faw  the  angel  of  the  lord 
iland  between  the  earth  and  the  heavens,  havin^;  a 
drawn  fword  in  his  hand,  by  the  threfhing  floor  of  Or- 
nan  the  Jebafite  ;  and  is  there  commanded  to  build  an 
Altar.* 

A.  What  you  fay  may  be  true,  fince  there  are  fe ve- 
ra! miftalces  crept  into  the  old  teftiment ;  where  there 
is  fcarce  ?\chapLer,  which  gives  any  hiftorical  account 
of  matters  ;  but  there  are  tome  things  in  it,  which 
could  not  be  there  originally  ;  and  even  in  this  book 
of  Chronicles,  there  are  things  mentioned,  too  late  to 
be  inferted  by  Ezra,  or  Nehemiah.  And  I  might  add, 
that  the  Jewilh  Hiftory  being  for  the  mod  part  taken 
from  larijer  accounts,  it  is  no  wonder  Its  abftrafts 
are  not  always  very  exa6l. 

J  could  give  you  many  more  inftances  of  this  nature, 
but  I  am  afraid  fome  will  think  thefe  to  many,  though 
J  have  faid  nothing,  but  what  Archbifliop  TiUotfon 
does  in  efFe£l,  in  affirming,  "  The  difference  between 
"  the  flyle  of  the  o'd  and  new  teftament  is  fo  very  re- 
*'  markable,  that  one  of  the  greatefl  fciSls  in  the  ptemi- 
*•'  tive  times  did,  upon  this  very  ground,  found  their 
"  herefy  of  t^vo  Gods.  Tne  one  evil,  fierce  and  cruel, 
"  whom  they  called  the  God  of  the  old  teilament ; 
"  the  other  good,  kind,  and  merciful,  whom  they  cal- 
**  led  the  God  of  the  new  teftament  ;  fo  great  a  dif- 
*•  ference  is  their  between  the  reprefentations,  which  are 
"  made  of  God  in  the  books  of  the  Jewifh  and  chrif- 
"  tian  religion,  as  to  give,  at  lead,  fome  colour,  and 
*'  pretence  for  an  Imagination  of  two    Gads."  But, 

It  muft  be  owned,  'hat  the  fame  fpint,  (I  dare  not 
call  it  a  fpirit  of  cruelty)  does  not  alike  prevail 
throughout  the  Old  Teftament ;  the  nearer  we  come  to 
the  times  of  the   gofpel,  the   milder  it  appeared :  for 

*■   1  Chror..  xxi.  15,  16,  18, 


OLD     AS    THE  CRF.ATIOM. 


ajt 


though  God  declares  in  the  decalogue,  that  he  is  a  jea- 
lous  Gcd,  vifiting  the  iniquity  of  ihe  parctits  upon  iheir 
children,  to  the  third  and  fourth  generation;*  and 
accordingly  Achan,  with  all  his  family,  was  dc- 
ftroyed  for  his  fingle  crime;  yet  the  Lord  afterwards 
fays,  The  foul  that  finneth,  it  fliall  die;  the  fon  fliall 
not  bear  the  iniquiiy  of  the  father,  &c.t  *[Though 
before  it  was  plain  the  fon  did,  by  God's  declaring  to 
Abraham,  that  the  uncircumcifed  man  child,  was  to  be 
cut  off  from  his  people  :+  Yet  it  docs  not  appear  any 
punifhmeni  was  to  be  infliBed  on  his  parents  for  not 
circumcifing  him. J 

Our  faviour,  by  faying.  He  came  not  to  deftroy  the 
lives  of  men,  but  to  fave  them;  condemns  their  taking 
away  the  lives  of  any,  except  in  defence  of  their  own, 
and  of  what  is  neceffary  for  their  fupport ;  and  this  he 
declares,  upon  a  molk  remarkable  occafion :  Some  of 
his  difciples,  upon  his  not  being  received  into  a  Sama- 
ritan village,  becaufe  his  face  was  towards  [erufalem, 
flrait  cried.  Wilt  thou  we  command  fire  from  Heaven, 
and  confurae  themi,as  Eliasdid?  He  rebuked  them,  and 
faid,  ye  know  not  what  manner  of  fpirit  ye  are  of;  for 
the  fon  of  man  is  not  come  to  deflroy  the  lives  of  men, 
but  to  fave  them,§  If  any  precedent  might  have  been 
pleaded  from  the  Old  Tefiamcnt,  it  would,  no  doubt, 
have  been  Elias,  the  forerunner  of  our  faviour;  who 
came  from  Heaven  (to  which  he  went  up  by  a  whirl- 
wind in  a  charriot  of  fire,  with  horfcs  of  fire)  [I  to  meet 
cur  faviour  on  a  high  mountain. 

And  if  it  be  contrary  to  the  fpirit  of  the  gofpel,  even 
to  wifli  to  imitate  that  great  prophet  fo  favored  of  God  ; 
the  fame  will  hold  as  i'rongly,  in  relation  co  all  the  act- 
ions that  are  of  a  like  nature  of  other  holy  men,  though 
quoted  with  approbation  in  the  \'ev/  TeflameiU;  as  Mo- 
ks  ii,  for  aciing  the  part  of  a  magiftrate,  v.'hen  a  private 
Oiaii,  in  dcftroying  his  fellow  fubjett.     And  if  there  is 

*  JoHi.  vli. -.|,         'r  Ezek.  x..;:.... 
\LiJkc  i\'.  r^.\,  ,5.5,  .16.         '!  ?  Kir-;:*-,  li. 


232 


CRHISTIAN'ITY    AS 


a  contraft  betv>reen  the  fpirft  of  the  Old,  and  the  fpirit 
of  the  New  Tcftament,  ought  not  we  chriftians  to  ftick 
to  the  latter;  and  not  fuppofe  the  texts,  which  require 
doing  good  even  to  the  Gentiles,  and  dealing  with  them 
as  ourfelves  expe6t  to  be  dealt  with,  to  relate  to  Chrif- 
tians only  before  they  had  power  to  a6l  otherwife;  and 
that  afier,  they  were  to  be  governed  by  precedents  frorrt 
the  Old  Teftament  ? 

B.  Are  there  any  fo  abfurd,  as  to  endeavor  thus  to 
reconcile  the  Old  and  New  Teftament? 

A.  We  find  the  Orthodox,  as  foon  as  they  had  a 
prince,  who  refufed  fubmiliion  to  their  decifions  in  the 
council  of  Nice,  in  exprefi  terms  ov\ned  as  much. 

LucifcrCIaritanus,  then  a  mofl  orthodox bifliop,  in  fev- 
eral  difcourfes  addreHed  the  fon  of  Conftantine  the  greatg 
does  not  fcniple  to  tell  the  emperor  himfelf,  that  it  was 
the  duty  of  the  orthodox  to  kill  him,  an  account  of  his 
arianifm,  wtiich  Iie  calls  idolatry  :  and  for  this  he  quotes 
Dent.  xiii.  6.  and  j  Maccab.  i  43.  to  verfe  29th  of  chap, 
ii.  and  then  iniultingly  fays,  "  if  you  had  been  in  the 
hands  of  Matthias  or  Phineas,  they  would  have  killed 
you.  You  fay  you  fuffer  defpiteful  ufage  from  us,  con- 
trary 10  admonitions  of  holy  fcripture. If  ever  any- 
one of  the  worfliippers  of  God  t'parcd  apoftates,]et  what 

you  fay  of  us  be  true. Pray  fhev/  me   but   one  of 

them,  that  ever  fpared  the  adverfaries  of  his  religion." 
And  the  texts  for  obedience  to  magiftrates  from  Titus 
iii.  1,  he  evades,  by  faying,  "  That  the  apoRles  (poke 
of  ihofe  princes  and  magiftrates,  who  as  yet  had  not  be- 
lieved in  the  holy  fon  of  God ;  that  they  by  our  humi- 
lity, and  meeknefs,  and  fuffcrmg  long  under  adverfity, 
and  all  poffible  obedience  in  things  fitting,  might  be 
won  over  to  Chriftianity." 

Athanafius,  and  the  confefl'ors  that  were  with  him, 
highly  applaud  Lucifer's  difcourfes,  and  fays,  "  We 
plainly  fee  the  piBure  of  an  apoftle,  the  boldnefs  of  a 
prophet,  the  magiftery   of  truth,  the   doBrine  of  true 

faith. You  fcem  to  be  the  true  temple  of  our  favi- 

our,  who  dv.'elling  in  you,  Ipeaks  tbcfe  things  by  you. 


OLD  AS  THE    CRKATION.  233 

'•  Believe  me,  Lucifer,  you  alone  did  not  fay  tliefc 
liiings,  but  the  holy  ghofl  with  you;  how  came  vou  to 
remember  fcripturc  at  thai  raic?  How  came  you  lo  un- 
derftand  the  fenfc  and  meaning  of  .t  fo  pcrfedly;  if  ihc 
holy  gholt  had  not  anidcd  you  in  it  ?" 

They,  who  defign  a  new  religion,  in  oppofition  to 
eftablifhed  ones,  would,  no  doubt,  as  thele  fathers  fup- 
polc,  begin  with  precepts  of  the  grcatcfl  humanity  and 
tcnderncfs,  and  doing  the  uimoU  good  to  mankmd, 
though  of  ever  fo  different  perfuafions:  But  to  think, 
as  thele  fathers  then  did,  (and  the  oithodox,  if  we  ji>dge 
from  their  aftions,  have  ever  fincc  thought  ;j  that  all  • 
the  precepts  of  the  gcfpel  of  this  nature  was  defigned 
only  to  draw  Jews  and  gentiles  into  the  church,  as  gal- 
lants gain  their  miflreffes  by  obfcquioufnefs ;  and  that 
after  they  are  once  in,  the  church  (as  all  lefts  and  par- 
ties term  themlelves)  had  a  right  to  murder,  not  only 
private  perfons,  but  even  their  fovcreigns,  for  not  hold- 
ing the  orthodox  faiih;  and  that  this  is  the  only  way  to 
reconcile  the  Old  and  New  TcOamcnt,  is  a  notion  high- 
ly injurious  to  the  ChriUian  religion. 

It  is,  no  doubt,  the  interell  of  the  wicked  priefts,  to 
have  God  reprefented  under  oppofite  chara61ers ;  and 
to  give  in  one  tellament  rules  contrary  to  ihofc  in  the 
other;  that  they,  as  it  fcrves  their  turn,  may  make  ufe 
of  either:  But  is  it  not  alhmifliing  for  faints  and  confef- 
I'ors,  upon  the  fiifl  occafion,  to  renounce  their  former 
principles;  and  in  defiance  of  their  oaths  of  allegiance, 
reprcfent  a  man  inlpired  by  the  holy  gho-  ,  and  fay, 
hat  Chrilt  Ipokc  in  him;  when  he  declares  it  the  duly 
of  Chriftians  to  murder  an  heretical  emperor? 

B.  Thofe  holy  fathers,  I  fuppofc,  thought  they  faw 
.'lings  of  the  greatell  conlequence,  though  cominandcd 
n  the  Old,  forbidden  in  the  New  Tellament;  and  that 
.1)  make  the  Old  and  Nev.*  Tellament  to  contradiO  each 
other  in  ihefe  things,  was  to  del'.ioy  the  authority  ol 
both  ;  and  therefore  concluded,  iliis  experiment  was  the 
only  way  to  fupport  both. 

A,  l>v  reafoning  thus,  inOcfld  of  reconciling  hoih, 

:•  f 


234|  CHRISTIANITY   AS 

they  deflroy^d  both^  and  natural  religion  too;  in  fup- 
pofing  thJMgs  are  nor  good  and  evil  in  ihcmfelves;  but 
that  all  depends  on  the  will  of  an  arbitrary  being,  which 
might  endlefsly  change.     But, 

If  there  is  a  law  of  narure,  with  the  obferving  of 
which  God  cannot  difpenfe  either  in  himfelf,  or  in  his 
creatures;  and  no  religion  can  be  true,  that  in  the  mi- 
nuteft  circum 'dances  is  contrary  to  its  righteoufnefs  ;  and 
the  gofpel  inculcates  all  fuch  preceqts  of  natural  reli- 
gion, as  require  doing. good  to  Jew  and  Gentile,  even 
the  fame  we  expeft  from  them;  and  that  we  are  indif- 
penfably  bound  to  allow  all  others  the  fame  right  of 
judging  for  themfelvesy  as  we  claim  for  ourfelves;  muft 
we  not,  if  we  will  fupport  the  credit  of  the  Old  Tefta- 
ment,  fuppofe  it  to  contain  nothing  incorfiftent  with 
this  natural  right  confirmed  by  the  gofpel  ?  If  this  be 
not  fo,  pray  fhew  me  my  miftake  ;  but  if  it  be  juft  rea- 
fonin-g,  tell  me  how  you  can  account  for  the  conduct  of 
the  jews,  in  invading,  and  that  too,  without  any  decla- 
ration of  war,  the  Canaanites,  a  free  and  independent 
na'ion,  and  againft  whom  ihey  had  not  the  leaft  caufe 
of  complaint;  and  on  pretence  of  their  being  idolaters, 
deftroying  not  only  the  men  and  women,  but  infants  in- 
capable of  idolatry,  or  any  other  crime  ?  This,  you 
know,  has  given  gieat  advantage  to  the  enemies  of  our 
religion,  who  reprefent  the  whole  proceeding,  as  an  un- 
parallelled  piece  of  injuftice  and  cruelty ;  and  ther*. fore, 
I  fliould  be  glad  to  know  what  our  divines,  if  they  do 
not  interpret  this  fa6l  allegorical ly,  or  as  only  done  in 
vifion,  lay,  to  fhew  it  is  not  contrary  to  the  law  of  na- 
ture, and  thofe  precepts  of  the  gofpel  which  are  found- 
ed on  it. 

B.  I  wonder  you  can  be  ignorant,  with  what  eafc 
our  divines  folve  this  Teeming  difficulty,  by  having  re- 
courfe  to  a  pofitive  command  for  treating  the  Canaan- 
ites as  they  did. 

A  Is  not  fuch  a  command  pleaded  in  vain,  except  it 
can  be  fliewn,  that  the  thing  fuppofed  to  be  command- 
ed,, is  not  inconfiftent  with  the  lav/ of  nature?  Whic.n 


O  L  D    /i.  S   '111  ]•.    (   :<  !•:  A  1  I  (.1  :  J  . 


^3d 


if  God  can  difpcnfe  with  in  any  one  cafe,  he  m.iy  in 
all;  nor  could  his  wildom  then  prefcribc  any  certain 
rule  of  conduft,  either  for  himfelf  or  his  creatures ;  but 
all  would  depend  on  an  uncertain,  flu6luating,  arbitra- 
ry will. 

B.  May  not  a  thing,  which  is  unlawful  for  men  to 
do  of  themfelves,  become  lawful,  by  the  command  of 
the  liipreine  being  ? 

A.  Suppofe  any   fhould  nov/    plead  that  they  had  a 
divine  cominiflionto  dcftroy  their  next  neii^hbors,  whom 
they  judge  to  be  idolaters,  man,  woman  and  child,  in 
order  to  poffes  their  country ;  would   not   our  divines 
fay,  no  m-.m  could  be  as  certain  he  had  any  fuch  poffi. 
tive  comtnand  from  (>od,  as  he  was  that  God  had  for- 
bid it  him  by  the  light  of   nature?  Nor  could  miracles 
be  a  proof  of  any  fuch  commi^rion;  fince  we   can  only 
know  from  the  nature  of  the  things  themfelves,  whe- 
ther miracles  are  done  by  a  good,  or  evil  being;  and 
we  are  to  compare  what  we  are  told  of  God,   with  what 
we  know  of  h\m  ;  otherwife  we  believe  in  men,  and  not 
in  God.     And  if  the  light  of  nature,  (the  voice  of  God 
himfelf)  teaches  us,  even  lo  demonftt-ation,  that  God 
is  infinitely  wiie  and  good;  does  it  not  likewife  demon- 
(Irate,  titat  no  coTimand,  not   (lamped  with  thefe  cha- 
raflerp,  can  come  from  him ;  much  lefs  a  command  in- 
confiftent  with  all  thofc  duties  that  men  as  men  owe  to 
one  another? 

B.  May  not  God  punifii  f4)ir.c  wicked  nations  with 
death,  to  fright  ethers  from  committing  the  fame 
crimes  ? 

A.  Has  not  God  a  ihoufand  ways  of  doing  this,  with- 
out commanding  men  to  dv)  any  thing,  which,  by  the 
law  of  nature,  he  had  forbid  them  ?  And  if  G(  d  defign- 
ed  what  he  did  to  be  a  terror  to  others,  would  he  not 
aft  after  fuch  a  fignal,  and  lupcrnatural  manner,  as  all 
fliould  fee  it  was  his  own  doing;  and  the  rcafon  of 
his  fo  doing:  And  in  order  to  fhew  it,  diitinguifli  be- 
tween the  guilty,  and  the  innocent? 

If  God  would  punifh  the  Canaanites,  for  aBingcon- 


3S6  CHRISTIANITY    AS 

trary  to  the  law  of  nature;  would  be,  in  order  to  do 
this,  require  the  Ifraelites  to  a6t  contrary  to  the  fame 
law ;  in  murdering  men,  women  and  children,  that  ne- 
ver did  them  ihe  lealt  injury  ? 

Befides,  were  not  the  Jews,  confidering  their  circum- 
ftances  upon  their  coming  out  of  Egypt,  the  moft  im- 
proper people  to  convince  the  world,  that  they  did  nofc 
aft  out  of  a  private  intervft  ;  but  purely  to  execute  the 
vengeance  of  God  on  an  idolatrous  nation?  Would 
God,  in  fuch  a  cafe,  choofe  people  as  prone  to  idola> 
try  as  the  Canaanites  themfelves?  Some  queftion,  whe- 
in  this  cafe,  the  plea  of  a  divine  command,  if  taken 
literally,  will  not  deftroy  all  the  internal  proofs 
of  the  falfehood  of  any  religion ;  for  can  that,  fay 
they,  which  is  confident  with  the  truth  of  any  one  true 
religion,  prove  another  religion  to  befalfe?  And  do 
not  all  our  divines,  when  they  are  fpeaking  againft  other 
religions,  maintain,  that  their  commanding,  or  approv- 
ing any  thing  contrary  to  the  law  of  nature,  isademon- 
ftration  of  their  falfehood?  fince  it  deftroys  all  the  in- 
ternal proofs  of  the  truth  of  any  religion,  and  confounds 
all  the  effential  marks,  by  which  v/e  difcern  good  from 
evi! ;  and  fuppofes  God  may  command  a  Ton  to  facrifice 
his  father;  or  do  any  thing,  though  ever  fo  repugnant 
to  the  light  of  nature. 

J5.  Thefe  men  carry  their  reafonings  too  far;  for  has 
not  providence  frequency  made  ufe  of  ill  men,  not  only 
to  punilh  ill  men,   but  for  other  good  purpofcs  ? 

A.  In  the  courfe  of  things  it  cannot  but  happen,  that 
fome  ill  men  may  be  a  fcorge  to  others;  yet  thai  Ce^nnol 
excufe  them,  if  in  fo  doing  they  aft  againft  the  eternal 
rules  of  juRice  and  equity.  Though  a  thing  may  be 
faid  to  be  done  by  the  determinate  counfcl  of  God,  yet 
that  will  not  juftify,  or  excufe  ihofe  that  did  it,  if  not 
confiltent  with  the  law  of  nature.     St.   Peter,  fpeaking- 

of  the  holy  child  jefus,  fays, The  people  of  Ifrael 

were    gathered    together,    for    to   do   wbaifocver    thy 

band,  and  ihy  counfel  determined  before  to  be  done  •  * 

""  AHs  iv.  27,  28. 


OLD     AS      HIE   CRKATION. 


*37 


And  yet  were  not  they,  and  their  poftcrity  punifhed 
for  that  faft,  \vhich  God's  hand  and  counlcl  had  deier- 
mined  fhould  be  done  ?  Befidcs, 

If  the  Ifraelitcs  had  a  divine  commiiTion  to  extirpate 
the  Canaanites,  ou<;hi  not  ihe  Canaanitcs  to  have  known 
If,  to  prevent  their  refiHing  men  ailing  by  a  divine  com- 
milTion  ?  Otherwile  >A(.iild  their  not  be  two  oppofuc 
rights  at  the  fame  time;  a  right  in  the  Jews  by  revela- 
tion, to  take  away  the  lives  of  the  Canaanitcs;  and  a 
right  in  the  Canaanites  by  the  law  of  nature,  to  defend 
their  lives  ? 

£.  Was  not  the  lun's  flandinji  fiill  for  a  whole  day  to- 
gether, at  the  command  of  J(  fhua.*  th?t  he  miph  have 
light  enough  to  dcflroy  his  Chcmie.N.  a  iufficient  proof 
ihey  ought  to  ha\  e  (offered  up  their  throats  ? 

A.  That  did  not  happen  till  ihcy  wcic  defeated  before 
Gibcon  ;  .-.t^d  confcquently  till  then,  it  C(  uld  be  no  di- 
retlion  to  them  ;  and  even  after  that,  the  lord  hardened 
their  heart?,  that  they  fliould  come  againll  Ifrael  in  battle; 
and  though  it  is  laid,  that  the  living  Cod  is  among  you, 
and  that  he  will  rot  fail  to  drive  out  belore  you  the  Ca- 
naanites, &c.  yei  Urael  could  not  drive  the m  out  of  fcve- 
ral  places  :  and  in  one  inllance,  it  is  laid,  the  lord  was 
with  Juclah,and  he  drove  out  the  inhabitants  of  the  moun- 
tain, but  could  not  drive  out  the  inhabitants  of  t!ic  val- 
]cy,  brcaule  they  had  chariots  *>f  iron.t 

A  reverend  author,  :o  folvc  the  difficulties  attending 
ihis  matter,  fays,  '•  the  critics  and  labins  take  notice, 
that  it  is  noi  faid  by  the  hidorian,  ih^i  joihua  comman- 
ded the  fun  and  moon  to  fland  (till  ;  but  he  rccifON  the 
'Aords  of  a  certain  book  (fuppofed  to  be  a  poem  writ;en 
by  oiic  Jafher)  in  which  the  poet,  becaule  of  the  great 
and  long  (laughter,  that  |ofhuj  made  of  th.e  Ammontes, 
introduces  Jofhua,  as  recjuiriig  liic  luy  and  moon  to 
itand  ftili  while  he  and  his  nrmy  fiellrc>y<.^d  the  enemies 
of  the  lord. Which  indeed, v.as  anelgajji  fiction,  and  very 
prop'/r  in  a  poem  Uiat  was  v   .  »:i  luch  an  occalioii. 


^^8  CRHISTIAI-IITY   A?    ■ 

And  nowlet  me  afk  you,  v/heiher  the  very  indeavor- 
ing  to  reconcile  this,  or  any  other  fa6t  meniioned  in 
the  Old  Teftament,  with  the  light  of  nature  and  the 
evangelical  precepts,  is  ;iot  a  plain  confeflion  what  men 
ought  to  think  of  them,  if  they  could  not  be  reconciledj 
as  no  doubt  they  can  ;  and  that  we  are  to  ufe  our  rea- 
fon,  in  judgit'g  of  the  a6lions  of  the  mod  celebrated 
perfonsof  old  ?  elfe,to  give  no  other  inftances,  than  the 
tranfaftions  of  Judah  and  Tamar,  we  might  approve 
the  ftratagem,  in  getting  to  He  with  her  father-in-lart^  : 
for  though  before  he  knew  himfeif  to  be  a  man,  he  was 
refo'ved  to  burn  her;  yet  after  he  cried,  She  has  been 
more  righteous  than  I  :*  And  for  this  righteoufnefs 
fhe  was  bleffed  with  twins,  from  whom  (he  noble  houle 
of  Judah,  with  all  its  kings,  aud  the  Meffiah  himfeif 
was  defcended. 

I  think,  I  could  not  fay  lefs  than  I  have,  in  vindi^ 
cation  of  the  precepts  of  the  gofpel ;  by  fliewing  that 
they  were  not  defigned  merely  to  draw  people  into  the 
profeflion  of  the  Ctiriftian  religion,  and  then  to  be 
laid  afide ;  except  where  they  fervcd  the  interefl  of  the 
local  orthodoxy  :  But  thait  they  are  rules  in  their  own 
nature  obligatory,  which  from  their  internal  excellen- 
cy, always  bound  mankind ;  and  confequently,  all 
men,  even  thofe  of  the  meaneft  abilities,  mufl  have 
been  capable  of  knowing  them  ;  and  ouc  of  danger, 
were  it  not  their  own  fault,  of  being  milled  by  any 
recedents  whatever. 

If  what  has  been  already  faid,  may  not  be  iufficient 
to  Ihcw,  that  it  cannot  be  imputed  to  want  of  wifdom, 
or  goodnefs  in  God  ;  or  to  any  defe6l  in  reafon,  v/hich 
he  has  at  all  times  given  mankind  for  the  difcovery  of 
his  will :  that  the  nature  of  religion  is  fo  little  under- 
ftood,  and  fo  many  thmgs,  which  do  not  fheiv  them- 
fevles  to  be  the  will  of  God,  are  mixed  with  it ;  let  me 
afk  you,  v/hether  God  has  a  greater  kindnefs  for  the 
brute,  than  the  rational  creation  ? 

*  Gen.  xxxviii.  27, 


OLD    AS   THE   CREATIOM. 


a^9 


B.  That,  certainly,  muft  be  a  needlefs  queftion. 

A.  If  God,  then,  in  the  very  frame  and  make  of  thofc 
animals  v;e  term  irrational,  has  implanted  the  Icnfc  of 
every  thing  necelTary  to  anfwer  the  end  of  their  creation  ; 
can  we  imagine,  he  has  not  as  great  a  care  for  his  crea- 
tures endowed  with  reafon,  and  made  after  his  own  im- 
age ;  and  for  ends  infinitely  more  noble  than  the  brute 
creation  ?  When  we  fee  with  what  flcill  and  contrivance 
birds,  without  being  taught  by  any,  but  the  God  of  na- 
ture, build  their  nelts ;  and  how  artfully  the  Ipidcrs 
frame  their  webbs  ;  the  bees  their  little  cells  ;  and  the 
beafts  avoid  all  noxious  herbs  ;  and  not  to  multiply  in- 
ftances,  how  all  animals  are  endowed  with  fufficient  fa- 
gacity,  for  prcferving  thcmfelvcs  and  fpecies ;  muft  we 
not  own,  that  what  we  call  inflinft,  is  a  certain  and  in- 
fallible guide  for  inferior  animals  ?  and  can  we  doubt, 
whether  man,  the  lord  of  the  creation,  has  got  frotn  his 
fuperior  reafon,  fufficient  notices  of  whatever  makes  for 
his  greatefl,  his  eternal  happinefs  ? 

If  we  cannot  ch^jrge  God  with  afting  thus  partially, 
murt  we  not  be  obligf^d  to  own,  that  reafon  isa^  certain 
a  guide  for  rational  creatures,  ds  inllinft  is  for  irrational  ? 
And  confequently,  that  thofe  men  are  below  brutes,  who 
wanting  inllin61,  uillnot  govern  themfelves,  norfuffer 
others  to  be  governed  by  reafon  ?     And, 

Though  they  pl;<cethc  highcd  value  on  themfelves  for 
being  rational,  and  by  virtue  of  it  religious  ;  yet  are 
ever  contriving  how  to  hinder  the  free  exercife  of  reafon 
in  religious  matters,  as  if  reafon  and  religion  were  irre- 
concilable; and  that  the  method  God  propofts  for  this 
difcovery  of  all  other  truih,  was  a  mod  certain  way  to 
confound  religious  truth  ;  and  endlcfsly  to  multiply 
error.     But, 

Though  divines  in  all  ages  have,  for  the  mod  part, 
fhewn  themfelves  mortal  enemies  to  the  true  exercife  of 
reafon  ;  yet  now,  God  be  thanked,  there  are  thofc  a- 
inong  them,  who  dare  do  it  juflice. 

That  eminent  divine,  Mr.  S.  Nye,  though  writing  in 
defence  of  revclntion.    fiy.-,    *'  I:  h  obvious  to  ^vcry 


fi40  CHRISTIANITY    AS 

one,  that  natural  religion  intimates  to  us,  and  comprir. 
es  the  whole  duty,  that  we  owe  to  God  or  men  :  What- 
ever is  to  be  believed,  or  done  by  us,  is  declared  and 
comprehended  in  natural  religion ;  God  has  inltru8ed 
all  men  every  where,  in  the  whole  of  their  duty,  by  a 
connate  light,  even  by  the  talent  of  reafon  common  to 
all."     Add, 

Thejudicious  Mr.  Builer  fays.  That  nothing  can  be 
more  evident,  than  that  exclufive  of  revelation,  man- 
kind cannot  be  confidered  as  a  creature  left  by  his  ma- 
ker to  a6t  at  random but  from    his  make,  conRi- 

tution,  or  nature,  he  is  in  the  ftriQeft  and  proper  fenfe 
a  law  to  himfelf.  There  are  as  real,  and  the  fame  kind 
of  indications  in  human  nature,  ihat  we  were  made  for 
lociety,  and  to  do  good  to  our  fellow  creatures,  as  thaE 
we  were  intended  to  take  care  of  our  life,  health,  and 
private  good." 

B.  If  what  you,  and  thefe  reverend  authors  fay,  be 
true;  the  principles,  on  which  all  religion  is  founded, 
muft  be  fo  obvious,  that  all  men,  even  of  the  meancft 
capacity,  may  from  thence  difcern  their  duty  both  to 
God  and  man. 

A.  You  fh.ill  confefs  there  are  fuch  principles,  by  mv 
afliing  you  a  quefiion,  or  two:  Is  not  the  foundation  of 
all  religion,  the  believing  there  is  only  one  felf-exit'ient 
being,  to  whom  all  others  owe  their  being,  and  their 
continuance  in  being?  And  is  if  not  as  certain,  as  there 
is  fuch  a  being,  that  he  did  not  create  mankind  to  fup- 
ply  any  wants  of  his  own;  or  give  them  rules  for  their 
condutl,  but  to  oblige  them  to  acl  for  their  common 
good  ?  If  then  an  adion  is  for  their  good,  is  not  that  a- 
lone  an  infallible  teft  of  its  being  approved  by  God  ? 
And  if  it  tends  to  their  hurt,  is  not  that  as  certain  a 
mark  of  its  being  difapproved  by  him  ?  but  if  it  tend.' 
to  neither,  does  not  that  fufficiently  fhew  it  to  be  nei- 
ther approved,  or  disapproved,  Since  it  is  as  inconfilt- 
ent  with  the  goodnefs  of  God,  to  punifli  men  for  not 
doing  an  indifferent  thing,  as  it  is  with  his  wifdom,  to 
reward  them  from  doing  it. 


OLD  AS  THE   CREATION, 


241 


J?.  Though  all  rational  creatures,  ^vho,  to  their  iit- 
^'^o(t,  imitate  their  great  creator  and  bencTaftor.  m  com- 
municating happincfs  to  cacli  other,  do  all  that  Cod  re- 
quires of  ihem  i  yet  it  is  on  fuppofiiioii,  that  ih<.v  do 
not  jiid^e  wrong  in  relation  to  their  comiiion  good  ? 

A.   If  men,  according  to   the   befi    of  their    undcr- 
ftanding,  aft  for  their  common  >;ood,  they  then  j^overn 
ihemfelves  by  the  fame  rule  Cod  governs  them  ;  ihcir 
will  is   the  fame  with   hh,  and  they  coiicur  iri  the  lame 
defign  with  him :    And  fiiould  they,  in   feme  nice  and 
difficult  cafes,  nliftake  in  applying  the  rule;  yet  in  be- 
ing intirely  governed  by  it,  thev  have  d  >ne  all  that  Cod 
requires;  who,  having  made  men  fallihl'",  will  not-im- 
pute  to  them  want  of  infallibility.     And  the  bell  way  not 
to  miftake,  in  applying  this  rule,  is  to  confidcr  duly  all 
circumftances,  and    follow  what  upcm  the  whfjle  feems 
heft.     As  this  is  the  rule  both  of  God  and  man,  fo  it  i<; 
in  common  to    the  unlearned  as  well    as   leartted;  for 
lavc  not  all  alike  faculties  given  them  by   God,  to  dif- 
dnguiih  between  good  and  evil ;  righ'  and  wrong;  and 
to  know,  that,  ns  they  would  not   fuffer   wrong   ihem- 
felves, fo  they  ought  not  to  do  wrong  ? 

B.  Th;"  common  people  may  have  fuHicient  anilities 
to  know  their  duty  10  man;  but  can  they  as  well  know 
what  they  owe  to  God  ? 

A.  In  what  point  is  it,  that  men  of  the  nieanefl  abili- 
ties  may  not  know  their  duty  ;  whether  ir  relates  to  God 
or  man  ?  As  to  the  firft,  cannot  they  tell  what  lentiments 
infpire  iheirt  with  love  and  reverence  for  their  deiiy  ? 
And  need  they  much  refleftion  to  know,  that  the  more 
any  fentiincnts  do  this,  the  more  they  ought  to  be  che- 
rifhed  ?  And  that  every  notion,  which  tends  not  to  raife 
in  them  the  highcd  conceptions  of  the  divine  being,  is 
derogatory  to  his  pcrfetlion  ;  and  that  the  highcfl  honor 
and  worfnip  they  can  render  him,  is  foleninly  to  own 
him  to  be  what  he  is  ?  And  that  as  iht y  ought  ihemfelves 
to  have  the  highcfl  ideas  of  love  and  veneration  for  tncir 
creator  and  bcnefat)or;  lb  they  ftioiild  on  all  proper 
occafions  endeavor  to  excite  the  iamc  in  others?  And 

Gg 


242  CHRISTIANITY   AS 

that  as  thjey  cannot  but  fee,  it  would  be  in  them  affront- 
ing God,  to  offer  him  a  worfliip,  which  they  believe  he 
abhors ;  fo  they  miift  think  it  the  fame  in  others  ? 

As  to  their  duty  ko  one  another,  cannot  they  per- 
ceive, that  it  is  fit  in  the  nature  of  things,  and  agreea- 
ble to  the  mind  of  their  creator,  (who  has  endowed  them 
with  reafon  for  this  endj  to  introduce  into  this  creation 
as  much  bappinefs  as  they  can;  by  being  ready  to  affift, 
and  prevent  on?  another  in  all  good  offices  ?  And  in- 
deed, the  reciprocal  duties  are  fo  very  evident,  that  e- 
ven  children  are  fenfible  of  doing  as  they  would  be 
done  unto ;  and  the  mind,  with  the  fame  eafe,  fees  the 
agreeablenefs  or  difagreeablenefs  of  moral  and  immoral 
aftions ;  as  the  eye  difcovers  the  agreeablenefs  and  dif- 
agreeablenefs in  outward  obje8s.     And, 

The  meaner  people  are,  and  the  lower  their  Ration, 
the  fewer  are  the  things  their  duty  confifts  in  ;  and  thofe 
fo  very  plain,  that  they  cannot  well  mi  (lake,  with  rela- 
tion either  to  God,  or  man,  were  they  not  impofed  on 
by  artful  men;  who,  in  all  ages  and  places,  ha|ve  mixed 
with  pure  religion,  things  tending,  indeed,  to  their  own 
hcnor,  and  their  own  good;  but  far  from  being  con- 
fident with  the  honor  of  God,  and  the  good  of  man; 
and  then  pretended  they  were  neceffary  to  influence  the 
common  people,  who  would  not  be  fatisfied  with  plain, 
limple  truths :  And  from  this  fcore  have  iffued  out  moft 
of  thofe  abfurdities,  which,  to  the  fcandal  of  human 
nature,  have  over-run  mankind  ;  and  which,  for  the 
moft  part,  were  too  fubtil  and  metaphyfical  for  the  com- 
mon people,  if  left  to  themfelves,  even  to  have  thought 
of;  much  lefs  to  have  raifed  commotions  about  them  : 
They,  it  mud  be  owned,  peace  and  quiet  being  their 
intereft,  are  naturally  good  fubje61s  and  good  neigh- 
bors; and  upon  all  accounts  moft  uleful  members  of 
the  community;  except  when  their  priefts,  on  pretence 
of  the  good  of  the  church,  work  them  up  to  tumuhsp 
mutiny,  fediiion,  and  rebellion  ;  becaufe  their  govern- 
ors prefume,  v^'ithout  their  leave,  to  girc  equal  proteft- 
ion  to  all  their  fubjefls,  noiwithftanding  their  different 


OLD   AS    IHi,    CRtAflwN.  243 

opinions.  And  if  we  confult  ecclefianical  hiftory,  we 
fhall  find  the  word  of  princes  have  been  judU  Aire  of 
their  affiftancc,  even  in  carrying  on  the  viicll  dcfi^ns; 
provided  the  church  found  their  intereft  in  fo  doing: 
And  the  beft,  of  their  oppiifiiion,  when  ibey  dcfigncd. 
the  intereli  of  pure  rcli^jion,  free  from  pricflcraft  and 
fuperilition.  And  the  laiiy,  certainly,  cannot  be  too 
much  upon  their  guard,  when  they  find  extraordinary- 
favors,  (fuch  as  thofc  in  a  former  reign,)  are  dcfigiicd 
for  the  cleigy. 

I  do  not  wholly  confine  this  remark  to  ilic  priefts  of 
any  one  religion;  fincc  by  the  influence  (hey  have  on 
the  multitude,  they  have  at  all  times  done  fufficient  mif- 
chicfs.  Hence  Groiius  fays,  "  Thatas  Curtius  oblerv- 
ed  of  old,  the  multitude,  cnfnared  by  fuperltition,  are 
more  apt  to  be  governed  by  their  priefts  than  princes; 
and  that  the  kii\gs  and  emperors  have  learnt  this  at  their 
coft  ;  infomuch  that  to  produce  examples  of  this  kind, 
would  in  a  manner  be  tranfcribing  the  hilfory  of  all  na- 
tions." 

They,  I  think,  would  do  ao  fmall  fervice  to  man- 
kind, who  would  improve  this  hint  of  Crotius,  and 
fliew  how  the  piiiefls  in  all  religions,  and  in  all  times, 
have  impofed  on  the  credulity  of  the  people;  nor  could 
it  but  be  very  acceptable  to  a  clergy,  who  abhor  all 
fuch  vile  meihods. 

B.  You  all  along  argue,  that  the  rule  of  a6ion,  in 
order  to  human  happincls,  being  every  where  the  fame; 
as  founded  on  the  nature  of  God  and  man,  and  the  re- 
lation we  fland  in  to  him,  and  one  another:  True  reli- 
gion, in  all  places  and  times,  mufl  be  ever  the  fame; 
eternal,  univerlal,  and  unalterable  :  And  fuch  as  every 
intelligent  creature,  mud  have  fufiicient  underfianding 
to  difcover,  an.d  abilities  to  comply  with;  except  we 
fuppofe  a  being  perfetlly  wile,  and  infinitely  good,  re- 
quires of  his  cieatures,  things  which  he  has  not  enabled 
them  to  know,  or  perform.  And  hence  you  conclude, 
that  e.vaernal  revelation  can  only  be  a  republication  of 
his  unchangeable  rule  of  life;  but  divines  are  fo  fenfi- 


344  CHRISTIANITY    A5 

ble,  for  the  moft  part,  are  of  a  different  fentimerjt ;  nay, 
highly  complain  of  the  imperfedlion  and  infufficiency  of 
this  rule. 

■  A.  In  order  to  fhew  the  abfurdity  of  fuch  complaints^ 
let  me  afk  you,  had  mankind,  before  any  traditional 
rcli^ic»n  commenced,  any  religion,  or  not? 

B.  It  mufl:  be  owned,  that  they  had  a  religion,  which, 
as  coming  from  the  auhor  of  ail  perfe8ion,  muft,  as 
worthy  of  its  divine  original,  be  wholly  perfcQ;  nor 
could  there  be  a  greater  mark  of  its  perfeftion,  than  tha: 
of  irs  being  univerfal,  unchangeable,  and  indelibly  im- 
planted in  human  nature. 

A.  I  will  not  alii  you,  whether  any  religion,  that 
wants  fhofe  marks  of  perfettion,  can  come  from  a  be- 
ing of  infinite  perfeBion ;  but  dcfire  to  know  wherein 
the  perfetHon  of  this  univerfal,  and  unchangeable  reli- 
gion confilts  ? 

B.  It  cannot  be  denied,  that  the  end  for  which  God 
implanted  this  religion  in  human  nature,  was  to  make 
men  happy  here  as  well  as  hereafter;  (God's  will  in  re- 
lation to  man  and  human  happinefs,  being  equivalent 
terms)  and  therefore,  he  could  not,  at  any  time,  leave 
them  deftitute  of  the  moft  proper  means  to  anfwer  t^iis 
end. 

A.  Does  not  the  undeniable  perfeQion  of  this  univer- 
fal religion,  fufficiently  expofe  all  your  pretences  to  a 
new  religion,  given  by  God  to  any  fmall  part  of  man- 
kind in  ihefe  laft  ages? 

B.  We  fav,  there  was  need  of  a  new  religion,  tho' 
the  old  was  ever  fo  pcrfeft;  becauf©  men  did  not  ob- 
ferve  it. 

A.  If  that  was  reafon  for  a  new  religion,  we  might 
expeQ  new  religions  daily:  "  But,"  as  bilhop  Sherlock 
of  Bangor  obierves,  "  though  the  world  was  the  worfe 
ior  abufing  the  religion  of  nature,  and  might  want  to 
be  reformed  by  a  divine  inOruftor;  yet  the  religion  of 
nature  was  not  the  worfe  for  being  abufed,  but"  flill  re- 
tained its  fird  purity  and  fimplicity ;"  and  confcqucnily, 
its  native  efficacy  to  make  us  happy.    But  men  not  pay- 


OLD     AS     THU   CRKATION. 


245 


ing  a  due  regard  to  this  moft  perfcft  religion,  but  mix- 
injT  with  it  human  inveniions,  it  might,  then,  be  agree- 
abie  to  the  divine  goodncls,  to  lend  perfons  to  rccal 
them  to  a  ftrift  obfervation  of  it ;  which,  had  it  been 
obferved,  nmfl:  have  deflroyed  all  contentions,  but  of 
outvying  one  another  in  all  good  ofiices;  as  the  cor- 
rupting it  has  done  the  contrary. 

Which  Hypothefis,  think  vou,  is  moft  for  the  honor 
of  God,  and  the  good  of  man;  (ihofc  certain  lefts  by 
which  we  are  to  judge  of  ihe  truth  of  all  matters  relating 
to  religion  ;)  that  all  the  lav,'s  of  God  fhould  carry  with 
them  fuch  evident  marks  of  goodncfs  and  kindiicf^  for 
the  whole  race  of  mankind,  as  that  men  of  the  mcancll: 
capacities,  even  though  they  cannot  read  in  their  own 
native  language, may  know  their  duty  ?  Or  that  their 
religion,  and  the  proofs  on  which  it  depends,  (hould  be 
originally  writ  in  lanjniages  they  underftand  not;  which, 
hv  putting  all  tradiiional  leligions  on  a  1^'el,  obliges 
them  in  every  country,  to  pin  their  faith  on  men,  who 
arc  but  too  apt  to  abule  the  credulity  of  the  people  to 
their  own  profit  ? 

B.  There  can  be  no  doubt,  but  it  is  for  the  honor  of 
God,  and  the  gocxi  of  man,  thai  all  his  laws  fhould 
have  fuch  a  fis;naiuie  impreflcd  on  them,  as  may  Ihew 
his  infinite  wifdom  and  goodnefs ;  but  can  you  (ay,  all 
his  laws  bear  this  charatter  ? 

A.  Yes,  if  they  are  all  of  apiece:  And  fince  God 
has  no  other  end  in  creating  mankind,  but  their  good; 
or  in  giving  them  lavs,  but  as  they  conduce  to  that 
good;  and  has  given,  and  requires  them  to  ufe  their 
undcrftanding  to  didinguifh  between  good  and  evil; 
rnen.  in  doing  all  the  good  they  can,  whether  they 
know  any  thing  of  the  inftitutions,  which  prevail  in  this, 
or  that  age  or  country,  or  not. 'fully  anfwer  the  end  of 
their  creation ;  and  do  in  the  heft  manner  recommend 
iheiTifelves  to  the  favor  both  of  God  and  man. 

A'Vilhout  the  common  people  are  governed  by  thofc 
plain,  obvious  principles  I  contend  for,  they  would  al- 
ways be  in  a  ftaie  of  uncertainty;  fince,  as  bifliop  Tay- 


^4t>  CRHISTIANITY   A8 

lor  juftly  obferves,  and  all  hiftory  confirms,  '•^  There  » 
no  church  that  is  in  profperity,  but  alters  her  doftrine 
every  age;  either  by  bringing  in  new  doBrines,  or  by 
contradifting  her  old;  which  fhews  they  are  not  fatijfi- 
ed  with  themfelves,  nor  with  rheir  own  confeflions."' 
"  Let  none  on  the  heathen,"  fays  an  ancient  church-hif- 
torian,  "  deride  us,  becaufe  the  latter  bifhops  depofe 
the  former,  and  always  find  out  fomething  which  they 
add  to  the  faith." 

B.  Is  there  nothing  in  theology,  but  what  divines 
have  altered  ? 

A.  Mr.  Le  Clcrc  obferves,  that  "  theology  is  fub- 
jcQ.  to  revolutions  as  well  as  empires;  but  though  it  has 
undergone  confiderablc  changes,  yet  the  humor  of  di- 
vines is  much  the  fanie." 

Whatever  noife  ecciefiaftics  make  about  creeds,  or 
other  fundamentals,  there  is  very  often  fomething  elfe 
at  the  bottom;  as  whoever  is  convcrfant  in  church  hif- 
tory muft  know :  However  to  give  one  inftance, 
",  When  the  Eaftern  and  WefterH  churches  in  the  ninth 
century,  fell  into  an  humor  of  quarrelling  upon  the  ac- 
count of  jurifdifUon,  after  fometime  of  anger,  in  which 
they  feemed  to  be  fearching  for  matter  to  reproach  one 
another  with;  ihey  found  out  this  difference.  The 
Greeks  reproaoflied  the  Latins,  for  adding  to  the  faith 
a-bout  the  proceffion  of  the  holy  ghofl; ;  and  corrupting 
the  ancient  fymbol ;  and  that  too  contrary  to  the  decree 
of  a  general  council.  The  Latins,  on  the  other  hand 
charged  them  for  detra8ing  from  the  dignity  of  the  fon. 
And  this  became  t'ne  chief  point  in  coniroverfy  between 
them."  1  cannot  but  mention  bifliop  Burnet's  remark, 
on  this  difpute,  "  We  of  this  church,"  fays  he,  "  tho' 
we  aWior  the  cruelly  o{'  condemning  the  Eaficni 
churches  for  fuch  a  difference,  yet  do  receive  (he  creed 
according  to  the  ufage  of  the  Weftern  churches." 
Which  is  in  effect,  damning  that  creed  which  damns 
the  Eaftern  churches. 

And  it  is  plain  from  church-hiftory,  that  creeds  were 
the  fpiritual  arms,  with  which  contending  parties  com- 


»LD    AS    IHE    CREAllUN, 


247 


"bated  each  other;  and  that  thofe  who  were  the  majority 
invented  fuch  unfcripmral  terms,  as  ihey  ihouj;ht  their 
adverfarics  would  moll:  Icruple,  in  order  to  the  (hip- 
ping them  of  their  prcferm'^nis ;  and  it  would  have  been 
well  if  they  had  ftuck  there,  and  not  made  ulc  of  move 
cruel  methods. 

None,  who  confider  how  difFjrcntly  the  circumftan- 
ces  of  human  affairs,  which  are  continually  chanj^ing, 
affl'tl  men;  but  mu(l  fee  it  is  Icarce  po(lib!e,  that  the 
doftrines  which  were  original^  taught,  or  the  pra8ice 
originally  ufed  in  any  inliitution.  fliould  long  continue 
the  (ame  ;  nothing  being  more  cafy  than  to  vary  the  fig- 
nification  of  words:  The  infinite  divifions  which  pre- 
vailed, even  in  the  primitive  and  apoftolical  times,  fuf- 
ficien:1y  prove  this  without  having  recouric  to  ihofe  al- 
terations and  additions,  which  the  clergy  have  fince 
been  continually  making  in  chriftianity ;  cfpecially  in 
the  Gre.^k  and  Latin  churches.  But  we  jieed  go  no  fur-* 
ther  back  than  the  reformation  :  Did  not  the  whole  body 
of  the  people,  laitv  as  well  as  clergy,  in  the  compafs  of 
twelve  years,  change  their  religion  three  times?  And  it 
would  make  no  fmall  book,  to  fhew  how  fince  that  time, 
our  clergy,  though  their  calviniftical  articles  continue 
the  (ame.  have  varied,  both  as  to  doSirines  and  difci- 
pline.  What  a  quick  change  have  we  fecn  ofthofepaf- 
live  principle*,  once  the  charaBeriftic  of  the  church?^ 
And  if  we  judge  by  the  prefcnt  difpu;cs  now  on  foot, 
the  clergy  are  not  like  to  be  more  (ixed  for  the  future. 
But  of  all  clergy  men,  they,  certainly,  arc  not  upon  any 
acconnt  to  be  relied  on;  who,  though  by  their  whole 
conduct  they  fhcw  their  great  zeal  for  pcrfecution,  yci 
talk  again(t  an  implicit  faith,  and  reconnnend  Cliriftian- 
ity  as  requiring  no  further  favor,  than  a  fair  and  impar- 
tial enquiry  into  its  grounds  and  doflrincs.  This  no: 
only  (hews  their  great  hypocrify,  but  that  thry  are  more 
cruel  than  iho(e,  th?t  expreli.ly  forbid  all  examination; 
fince  they  firfl  tempt  men  to  examine,  nnd  then  punifii 
them  for  (o  doing,  if  they  prefume  to  diflcr  from  ihcir 
leaders;  and  thofe  that  forbid  all  exanr'/iafio;i  czn  do  .mo 


248  CHRISTIANITY   AS 

more.  AmJ  herein  they  aft  the  part  of  fatan,  firft  tempt 
people,  and  then  punifh  thenni  for  being  tempted;  fo 
that,  ftriftly  fpeaking,  it  is  not  always  true,  that  priefts 
of  all  religions  are  the  fame;  fuch  hypocritical,  perfe- 
cliting  priefts  are  M'orfe  than  all  others;  who,  while 
they  charge  the  papift,  or  mahometan,  with  a  confci- 
oulhefs  of  his  religion's  being  a  cheat,  becaufe  he  will 
not  permit  it  to  be  examined;  not  only  practice  the 
fame  themfelves,  but  contend  it  is  ncceflary  for  the 
fupport  of  true  religion. 

How  ealily  the  fenfe  of  words  may  be  miftaken,  the 

apoftles   themfelves  are  a   fufficient  inftance;  for  had 

they  the  fame  ideas  of  the  words  which  Jcfus  fpake,  as 

Jefus  himfelf  had,  it  is  impoffible  that  after  three  years 

converfe  they  fhould  be   ignorant  of  the  end  of  his  mif- 

fion  :   And  if  his  familiar  friends,  who  daily  converfed 

with  him  in  the  fame  language,  and  had  every  minute 

an  opportunity  of  being  fatisfied  of  their  doubts,  could 

yet  fo  grofsly  miftake;  well  may  we  at  this  diftance  of 

time,  if  we  arc  to  be  governed  by  words,  and   not  by 

the  unalterable  reafon  of  things:   And  how  long  was  it, 

till  they  underftood  the  meaning  of  teach  all   nations; 

preach  the  gofpel  to   every  creature?  And   St.    Peter 

himfelf  needed  a  miracle  to  open  his  underftanding,    to 

comprehend  a  moft  evident  truth.     Then  Peter  opened 

his  mouth,  and  (aid,  of  a  truth,  I  perceive  that  God  is 

no  refpeBer  of  perfons:    But  in  every  nation,  he  that 

feareth  him,  and  v/orketh  righteoufnefs,  is  accepted  with 

him  *     Till  this  happened,  he,  though  filled  with  the 

holy  ghoft,  confined  falvaiion  to  the  name  of  a  perfon; 

viz.  the  name  of  Chrift.     There   is  none   other   name 

under  Heaven  given  amongft  men,  whereby  we  muft  be 

faved.t 

Had  there  been  but  one  language,  and  a  book  writ 
in  that  language,  in  indelible  charafters,  (fo  that  there 
could  be  none  of  thefe  thirty  thoufand  various  readings, 
which  are  owned  to  be  crept  into  the  New  Teftament) 

*  A6ls  X.  34,  35.  -r  ch.  iv,  '2. 


OLD    AS   Tll£    CREATION.  S^Q 

and  all  could  have  accefs  lo  it;  yet  even  then,  confid- 
cring  how  uncertain  the  meaning  of  words  are,  and  the 
intcreft  of  defigning  men  to  put  a  wrong  fenfeon  ihcm; 
it  mud  be  morally  iinpoHible  this  religion  could  long 
continue  the  fame.      And, 

*'  If,"  as  St.  Jerom  fays,  "  a  falfc  interpretatiofi  of 
the  gofpel  of  Chrilt,  may  make  it  become  ihe  gofpcl  of 
men;  nay,  which  is  worfe,  of  devils;"  how  can  they, 
who,  not  underftanding  the  original,  mufl  truft  to  the 
interpretation  of  others  be  certain;  had  they  not  a  fnf- 
ficient  inward  light  to  diretl  thctn,  what  do8rines  are 
from  God,   what  from  men,  and  what  from  devils? 

Is  it  not  notorious,  that  popifh  priefls,  nor  to  men- 
tion other  perfecuiing  pricfts,  have  propa<];a(ed  fuch  de- 
ftrutlive  notions,  that  if  ihe  devil  himlcif  had  been  to 
contrive  a  religion,  he  could  not  have  invented  more 
pernicious  ? 

Words  arc  the  arbitrary  marks  of  the  ideas  of  men, 
and  the  meaning  of  words,  as  well  as  the  words  them- 
felves,  are  perpetually  changing;  and  it  is  asimpolfible 
to  fix  one  as  the  other.  We  fee  by  the  innumerable 
verbal  difputes,  which  happen  even  among  learned 
men,  how  different  their  ideas  are;  and  perhaps,  there 
arc  not  three  perfons,  who,  when  they  talk  abdrat^cdly, 
have  precifely  the  fame  ideas,  though  they  ufc  the  fame 
words.  No  one  can  doubt  of  this-,  who  confidcrs  how 
much  the  divines  of  the  fame  church  differ  in  explain- 
ing what  they  mean  by  divine  perfon,  cffence,  trinity, 
mcffiah,  incarnation,  hypoftatical  Union,  original  fin, 
fbtisfa6tion,  jufUficaiion,  predeftination,  grace,  free- 
will, and  all  other  technical  terms,  if  I  may  fo  call 
them.  Bifhop  Taylor  quotes  Ofiander  for  faying, 
'•  There  arc  twenty  fevcral  opinions  concerning  juftifi- 
cation,  all  drawn  fr(jm  the  fcripiures  by  the  irien  only 
of  the  Augultine  confclfion;  and  there  are  fixtcen  (eve- 
ral  opinions  concerning  original  fin;  and  as  many  dil- 
tinBions  of  the  facraments  as  there  arc  Ictls  of  men  that 
difagrcc  about  them." 

That  excellent  criiic  Dailie  favs,  "  Wc  have,  indeed, 

Hh 


2.50,  CHRISTIANITY   AS 

thefe  words  Pope,  patriarch,  mafs,  ohlation,  ftatiorr,, 
procefiTion,  moral  fins,  penance,  confeffion,  fatisfafclion, 
merit,  indulgence,  as  the  ancients  had,  and  make  ufeof 
an  infinite  number  of  the  like  term?;  but  underftand 
them  in  a  fenfe  almoft  as  far  different  from  theirs,  as 
our  age  is  removed  from  theirs." 

To  give  one  remarkable  inilance  of  this  nature,  the 
primitive  fathers  did  not  believe  a  fpirit  to  be  immateri- 
al ;  b.a:  only  a  thinner  fort  of  body :  And  this  they  did 
not  only  apply  to  the  fouls  of  men  and  angels,  (who, 
they  fuppofed,  lay  with  women,  and  got  children  in  a- 
bundance  ;)  but  they  thought  that  God  himfelf  was  cor- 
poreal. Melito,  who  was  believed  to  be  a  prophet, 
and  flourifhed  about  170.  wrote  a  book  about  the  im- 
bodied  God.  A.nd  Tertullian  fays,  quis  negabit  deum^ 
corpus  ejfe^  etji.  deu^  Jpiritus  ejl?  And  again,  nihil  in- 
torporaU  niji  quod  nan  ejl.  And  St.  Hilary,  even  in 
the  fourth  century,  affirms,  there  is.  nothing  but  what  is 
corporeal.  And  it  is  very  probable,  that  from  fome 
words  of  our  faviuur,  they  thought  that  a  fpirit  was  a 
thinner  fort  of  body,  that  could  be  fcen  but  not  felt. 
And  from  St.  Paul's  faying..  In  h?m  dwellcth  the  fuinefs 
of  the  Godhead  bodily  ;*and.talking  in  feveral  oiher  pla- 
ces of  a  fpiritual  body,  they  concluded  that  that  was  the 
fame  with  a  bodiJy  fpirit;  though  our  divines  very  well 
know  how  to  dilHnguifh  between  a  bodily  fpirit,  and  a 
fpiritual  body. 

In  fhort,  there  are  fcarce  any  words  in  any  one  lan- 
guage, except  of  fuch  things  as  immediately  ftrike  the 
i'enfes,  that  are  adequately  anfwered  in  another,  fo  as 
exactly  to  comprehend  the  fame  ideas;  and  if  the  ideas 
are  only  fewer,  or  more,  what  confufion  may  not  that. 
Dccafion?  How  great,  and  hov/  frequent  mud  the  mif- 
takes  then  be,  in  tranflating  the  antiquated  languages  of 
people,  who  ivcd  at  a  vaft  diftance  of  time,  as  well  as- 
in  countries  far  remote;  and  afi'eBed  hyperbolical,  pa- 
rabolical, mvftical,  allegorical,  and  typical^ways  of  ex- 

*  Coiof.  ii,  a. 


0X17  AS   'fllE   CREATION.  25* 

preflinCT  ihemfelvcs,  as  oppolitc  to  the  unigc  fn  ofticr 
pins,  a."  Kalt  is  lo  Weft  ?  And  not  only  this,  butir  will 
be  likewife  neccffiry  to  have  an  accurate  knowledge  of 
their  manners,  cuftoms,  traditions,  philofophy,  religi- 
ous notion?,  fe^lsi  civil  and  ccclefiaftical  polity;  of  all 
'Which  the  commc)n  people  know  as  little,  as  they  do  of 
the  original  laRgiiagcs;  who  having  very  obfcure,  and 
incompetent  comeptions  of  the  principle  words,  and 
phrafes  ufed  in  the  verfions,  their  religion  mull  needs 
be  a  very  odd  jumble  of  confufcd  and  inconfiftcnt  no- 
tions, were  It  to  depend  on  words,  and  their  precife 
meaning;  and  not  on  the  things  ihemlclves,  and  their 
rela'ions,  wh  ch  are  plain  and  obvious  to  common  ca- 
pacities; ihcy  would  be  in  a  manner  intirely  governed 
by  founds;  fomc  of  which,  fuch,  as  they  ufi^d  to  hear 
fpoken  of  with  refpeG,  they  would  highly  reverence; 
while  others,  though  of  the  fame  fignificaiion,  ihey 
would  as  much  abhor,  till  cuftom  had  made  them  fami- 
liar. 

*[••  Sure  I  am,"  fays  Mr.  Locke,  "  that  the  fignifi- 
cation  of  words  in  all  languages,  depending  very  much 
on  the  thoughts,  notions  and  ideas  of  him  that  ufes 
them,  mull  unavoidably  be  of  great  uncertainty  to  men 
of  the  fame  language,  and  country.  This  is  fo  evident 
in  the  Greek  authors,  thai  he  who  pcrufcs  their  writings, 
will  find  in  almxjO  every  one  of  ihem,  a  diftinft  lan- 
guage, though  the  fame  words.  But  when  to  this  natu-  . 
ral  difficuliy  in  every  country,  there  (hall  be  added  dif- 
ferent countries,  and  difierent  ages,  where  the  Ipeakers 
had  very  different  notions,  tempers,  cuftoms,  ornaments 
and  figures  of  fpcech,  Szc.  every  one  of  which  influen- 
ced the  fignification  of  their  woids  then,  though  to  us 
now,  they  are  lofl  and  unknown  ;  it  would  become  us 
to  be  charitable  one  to  another  in  our  interpretations  or 

milundcrllandings    of   ihofc    ancient    writing*;. We 

ought  to  magnify  the  goodnefs  of  God,  that  he  has  (par- 
ed before  all  the  world,  fuch  legible  chara8ers«of  his 
works  and  providence;  and  given  all  mankind  fb  (uffi- 
cient  a  light  of  realon,  that  they  to   whom  ibis  wriuen 


> 


2^2  christianity'as 

word  never  came,  could  not  (whenever  they  iet  them- 
felves  to  fearchj  either  doubt  ot  the  being  of  a  God,  or 
of  the  obedience  due  to  him."j    ' 

Were  men  not  to  be  governed  by  things,  but  words, 
the  confequence  now  would  be  much  worfe  than  what 
happened  on  the  confulion  of  languages  at  Babel;  be- 
caufe  no  written  religion,  for  want  of  an  univerlal  lan- 
guage could  become  univerfal ;  and  people  muft,  with- 
out a  competent  {kill  in  dead  languages,  be  obliged  to 
take  their  religion  on  truft,  from  men  too,  as  fubjeft  to 
be  deceived,  as  they  are  often  ready  to  deceive:  Nay, 
the  univerfaliiy  of  language,  could  it  have  preferved  re- 
ligion uncorrupt,  would  have  done  fo  in  the  antedilu- 
vian world,  and  before  the  confufion  of  language, 
which  happened  at  Babel. 

Iffkillin  languages  could  even  make  the  learned 
certain,  how  comes  it  to  pafs,  that  what  goes  for  ortho- 
dox in  one  age,  fh all  be  heterodox  in  another?  What 
is  fundamental  in  one  church,  be  damnable  error  in  an- 
other ?  Nay,  muft  not  every  one,  if  at  all  verfed  in 
church  hiitory,  fay  with  Mr.  Chillingworih  ?  "  I  fee 
plain,  and  with  my  own  eyes,  that  there  are  popes  againft 
popes,  councils  againft  councils;  fome  fathers  againft 
others;  the  fame  fathers  againft  ihemfclves;  a  confent 
of  fathers  of  one  age,  agamft  the  confent  of  fathers  of 
another  age;  the  church  of  one  age,  againft  the  church 
of  another  age  ?"  And  do  not  the  clergy  themfelves  think 
there  is  fuch  uncertainty  in  the  fcripture  language,  even 
in  things  of  the  greateft  moment;  when  they  generally 
. ufe  unfcriptural  terms  to  exprefs  thofe  things?  And  that 
they  cannot  even  here  agree  among  themlelves,  there 
reeds  no  beuer  proof  than  the  dilputes  of  our  divines 
about  fundamentals ;  though  they  are,  to  prevent  all 
controverfies  of  this  nature,  enaBed  and  guarded  with 
penal  laws;  and  all  the  clergy,  at  every  turn,  obliged 
to  fubfcribe  them  in  the  fame  words.     And, 

I  could  name  two  eminent  bifhops,  who,  if  they 
were  to  give  a  true  account  of  their  religious  tenets, 
it  is  thoughtj  would  appear  to  differ  very  widely,  even 


OLD  AS  THE   CRK  A  riON^  253 

in  wliat  themfclvcs  term  fundamentals.  Rut  arc  not 
fucli  differences  uiterly  unavoidable,  as  l(>ng  as  nica 
found  iheir  religion  on  words  and  phrales  thus  dubious; 
and  not  on  the  eternal  realon,  and  unalterable  relalioo* 
of  thinjTs,  obvious  to  the  meaneft  capaciiy  ^ 

Notwithitanding  the  wide  diffeicrjce  there  is  between 
all  Chrillian  (c6)s,  from  the  Papill  down  to  the  Quaker; 
I  cannot  help  thinking,  iliai  an  infinitely  wife  and  good 
God  ha.>  adapted  the  lulcs  and  e\idences,  of  what  he 
really  requires  from  mankind,  to  their  j^encral  capacity  ; 
and  thai  the  certainty  of  every  command,  mult  be  e- 
qual  to  the  importance  of  the  duty.  How  can. we  fup- 
))ofe  fonie  of  the  molt  necefTary  duties  of  religion,  are- 
only  to  be  found  in  volumnious  books,  which  the  great 
eft  part  of  mankind  have,  perhaps,  never  heard  of;  and 
of  thofc  that  have,  not  one  in  a  thoufand  underltands  a 
little  of  the  languages  they  are  writ  in;  or  is  capable  of 
examining  into  thofe  records,  from  which  the  a»iithority 
of  ihefe  books  cire  to  be  derived  ? 

Is  not  that  an  admirable  hypothefis,  which,  though  it 
fuppofes  God  has  endowed  mankind  with  reafon  to  ena- 
ble them  to  diftinguifli  between  religion  and  fuprrlli- 
tion  ;  yet  admits  that  almoft  all  mankind  are  incapable  of 
doing  It,  but  muft  alike,  in  all  countries,  depend  on  tlic 
authority  of  men,  hired  to  maintain  the  traditional  reli- 
gion of  the  places  where  ihcy  live;  who,  perhaps,  will 
tell  them,  that  there  was  a  time  (happy  thole  who  lived 
in  it)  when  religion  was  fuited  to  the  capacities  of  the 
vulgar;  being  preached  by  infpired  men  in  the  languages 
they  underftood,  and  miracles  for  the  coiiviftion  wro't 
in  their  light ;  but  tliat  now  the  fcene  waseniiielv  chang- 
ed, they  had  no  miracles,  no  infallible  men  to  have  re- 
courfe  to,  to  fei  them  right;  and  that  their  religion  by 
diitancc  of  time  was  not  only  become  oblcure,  bui  that 
the  whole  of  it,  and  the  piuofs  on  wWicU  the  validity  de- 
pends, aie  writ  in  languages,  of  wliich  the  people  un- 
derfland  not  a  word;  and  that  ^-  the  evidence  arifing 
from  particular  types  and  prop'hefics,  is  now,  by  length 
of  time,  and  dillanec  of  place,  and   change  of  cnftoms. 


254  CRHISTIANITY    AS 

Ijecome  obfcure  and  difficult  to  the  generality  of  peo- 
'pie,  and  cannot  be  thoroughly  difcufled  without  a  great 
variety  of  knowledge  concerning  the  ancient  Jewifh 
cuftoms,  and  the  authority  of  their  writings,  and  the 
exa6l  calculation  of  time."*  Which  is  in  effett  to  fup- 
pofe,  that  the  religion  of  the  vulgar  muft  confift,  in  tak- 
ing the'w6rds  of  their  teachers,  however  dirided  among 
themfclves,  for  the  word  of  Gbd  ;  and  their  iranfjations, 
for  law  and  gofpel ;  and  that  believing  them,  is  having 
a  divine  faith :  Though  one  would  think,  whatever  de- 
pended on  human  traditions  and  tranflations,  could  be 
but  a  human  faith. 

3. "Though  foniething  of  this  nature  is  unavoidable, 
where  religion  is  writ  in  antiquated  languages;  yet  m  (he 
main,  are  we  not  now  more  certain  of  the  truth  of  our 
traditional  religion,  than  thofe  xvho  lived  in  former  ages; 
\ve  having  the  authority  of  every  pad  age  in  confirma- 
tion  of  its  truth  ?  , 

A.  Mr.  Locke,  fpeaking  concerning  affent  in  mat- 
ters, wherein  teftimony  is  made  ufe  of,  fays,  "  I  think 
it  may  not  be  amifs  to  take  notice  of  a  rule  obfeived  in 
the  la\f  of  England;  which  is,  that  though  the  attefled 
copy  of  a  record  be  good  proof,  yet  the  copy  of  a  copy 
never  To  well  attefted,'  and  by  never  fo  credible  wit- 
inefTes,  will  not  be  admitted  as  a  proof  in  judicature. 
This  is  Co  generally  approved  as  reafonable,  and  fuited 
to  the  wifdom  and  caution  to  be  ufed  in  our  enquiry  af- 
ter material  truths,  that  I  never  yet  heard  of  any  one 
that  blamed  it.  This  praftice,  if  it  be  allowable  in  the 
decifions  of  right  and  wrong,  carries  this  obfervation  a- 
long  with  it;  viz.  that  any  teftimony,  the  further  off  it 
is  from  the  original  truth,  the  lefs  force  and  proof  it 
has.  The  being  and  exi(tence  of  the  thing  iifelf,  is  what 
I  call  the  original  truth.  A  credible  man  vouching  his 
knowledge  of  it,  is  a  good  proof:  But  if  another,  equal- 
ly credible,  do  witnefs  it  from  his  rcpoVt,  the  teftimony 
is  weaker;  and  a  third  that  aiiefts  a  .hear-fay  cf  an  hear- 

Bp.  of  London's  paft.  lett.  p.  20,  21. 


OLD   AS    THE   CREATION.  2^C 

f3V,  is  yet  Icfs  confiderablc.  So  that  in  traditional 
tnithi,  each  remove  weakens  the  force  of  ihc  proof. 
And  the  more  hands  tlie  tradition  has  fucceflively  pafTed 
through,  the  lefs  ftrcngih  and  evidence  docs  it  receive 

from  them." This  is  certain,  fays  he,  that  "  what  ia 

one  ai;e  was  affirmed  upon  flight  grounds,  can  never 
after  come  to  be  more  valid  in  future  ages,  by  being  of- 
ten repeated  ?"  I  hope  you  will  pardon  me,  if  I  prefume 
to  think,  that  God,  at  all  times,  is  fo  good  and  impar- 
tial, that  his  will,  on  which  the  happinefs  of  mankind  at 
all  times  depends,  is  at  all  times  equally  knowable  ;  and 
confeqnently,  mud  be  founded  on  what  is  always  alike 
di fee rnable;  the  nature  and  rcafon  of  things.  Can  a  re- 
ligion, dcfigned  f'»r  every  one,  not  be  within  the  reach 
of  every  one?  Or  can  that,  which  above  all  things  it 
concerns  all  men  to  know,  not  be  knowable  by  all  '* 


id  quod 

^.que  pofluperibiis  prode/l^  locuplctibus  esquc  ; 
J£.qiie  negUHum  pucris  fenibufque  nocehit. 
Hoc  opus^  hoc  Jludium  parvi  properemus  (3  amplt , 
Si  patrcu  vohcmus,  fi  nobis  vivere  cari. 

And  certainly,  nothing  can  be  a  greater  libel  on  the 
true  religion,  than  to  fuppofe  it  does  not  contam  fuch  in* 
tcrnal  marks,  as  will,  even  to  the  moenell:  capacity,  dif^ 
tinguifli  it  from  all  falfc  religions;  fo  as  that  a  man, 
though  unable  to  read  in  his  mother-tongue,  may,  with- 
out pinning  his  faith  on  any  fet  of  priclls,  know  what 
God  requires  of  him. 

I  have  faid  nothing  of  the  plainncfs,  fiinplicity,  and 
even  univerfality  of  religion,  but  what  is  agreeable  to 
the  defcription,  which  St.  Paul,  from  the  prophet  Jere- 
miah, gives  of  the  gofpel  difpenfaiion  ;  the  cxprcfs  icrmi 
of  which  run  thus:  I  will  put  my  laws  into  their  mind, 
and  write  them  in  their  hearts  ;  and  I  will  be  unto  them 
a  God.  and  they  fh:\ll  be  to  me  a  people  :  And  they  fliall 
.not  teach  every  man  his  ncig'ibor,  and  every  man  his 
brother,  faying,  know  the  Lord;  for  all  fhall  k/iow  rr>c. 


256         .  CHRISTIANITY   AS 

from  the  leaft  to  the  greateft.*  As  thefe  words  are  too 
plain  to  need  a  comment,  (o  I  (hall  defer  drawing  an*)' 
confequences  from  them,  till  I  have  firft  endeavored  to 
free  the  fcripture  from  that  obfcurity,  in  which  artful 
men  have  involved  it.     And, 

I  (hall,  now,  by  way  of  recapitulation,  mention  vfliat 
Mr.  Barbeyrac,  a  pcrfbn  of  no  fmall  note  in  the  learned 
world,  fays  concerning  thepra6)ical  fcienceof  morality  : 
"  None  can  reafonably  doubt,  but  that  every  man,  who 
will  be  happy,  mult  needs,  in  order  to  make  himfelf  fo, 
regulate  his  conduQ  after  fome  certain  manner ;  and  that 
God,  as  the  author  and  parent  of  aU  human  race,  does 
prefcribe  to  all  men  without  exception,  the  dutic^  which 
tend  to  procure  them  that  happinefs,  which  they  fo  paf- 
fionately  feek  after.  Now,  from  hence  it  neceflarily 
follows,  that  the  natural  principles  of  this  fcience  are 
fuch  as  may  be  eafily  difcovered;  and  fuch  too,  as  are 
proportionate  to  the  capacities  of  all  forts  of  perfons  :  So 
that  to  be  inftrufted  in  this  fcience,  there  will  benooc- 
cafion  to  mount  up  to  Heaven;  or  to  have  from  thence 

any  extraordinary  revelation  for  ihat  purpofe. It 

mu(\  be  owned,  to  the  eternal  glory  of  the  fupreme  le- 
giflator  of  mankind,  as  well  as  to  the  utter  confufion  of 
themfelves;  that  none  can  complain  without  injuftice, 
that  God  has  given  laws,  either  impratticable,  or  invi- 
■roned  with  fuch  obfcurity,  as  cannot  be  penetrated  by 
one  who  has  really  his  duty  at  heart,  notwithflanding  all 
his  pains  and  application.    This  the  wifefl  heathens  have 

acknowledged  ; (and)  the  Itoics,  who  make  morality 

their  principle  ftudy,  maifiiained,  that  their  philolophy 
was  not  above  the  reach  of  women  and  flaves  :  and  that 
as  the  way  to  virtue  lies  open  to  all  men  without  dif- 
tinSion;  fo  there  is  no  eftate,  or  condition,  with  pecu- 
liar privileges  exclufive  of  others,  as  to  the  faculty  of 
knowing  the  principles  and  rules,  as  well  of  thofe  duties 
which  are  common  to  all ;  as  of  thofe  which  belong  to 
each  particular. The  idea  of  a  creator,  boundleis  in 

'■*  Heb.  vjii.  xo,   11.       Jer.  xxxi.  33,  34. 


OLD     AS    THE   CREATION'.  257 

power,  wildoni  and  goodncfs ;  and  the  idea  of  our- 
iclvcs,  as  intelligent,  reafonable,  and  fociabic  creatures: 
Thefe  two  ideas,  I  fay,  if  well  looked  into,  and  com- 
pared together  in  their  whole  extent,  will  always  fur- 
nifli  us  with  fteady  grounds  of  duty,  and  fufc  rules 
of  couduft;  notwiihftandmgit  nnay  fo  fall  out,  that,  for 
want  of  care  and  aiteniion,  we  may  in  fome  common 
cafes,  not  know  how  to  apply  them ;  or  cannot  metho- 
dically demonrtrate  the  neceffary  connexion  of  fome 
remote  coulequenccs,  with  the  fird  principles  of  moral- 
ity.-  It  is  certain,  that  the  entire  conformity  of  the 

chriftian  morality,  with  the  cleared  diftates  of  right  rea- 
fon,  is  one  of  the  moil  convincing  proofs  of  the  divini- 
ty of  the  chriftian  religion;  as  has  been  acknowledged 
by  all,  v'ho  have  wrote  vviih  any   lolidiiy  on   the  fub- 

ject.. And  if  wc  duly  weigh,  and  conlidcr  it,  we 

Ihall  find,  that  this  is  the  proof,  which  of  all  others  is 
the  mod  aff'cfting ;  and   the  bell    proportioned   to   the 

common  capacities  of  the  bulk  of  mankind. [Who] 

When  they  come  at  length  to  confider  the  evangelical 
morality,  and  find  it  intirely  comfortable  both  to  their 
true  intered.*;,  and  to  all  thofc  principles,  of  which  every 
man  has  by  nature  ihe  feeds  in  his  own  heart;  they  can- 
not th>in  help  concluding,  that  the  author  of  it  mud  ne- 
ced'arily  be  that  very  being,  who  has  given  life,  and 
brought  them  into  this  world  only  to  make  them  happy; 
provided  they  will  not  be  wanting  to  themfelves,  but 
contribute  o»  their  part,  all  that  lies  in  their  own  pow- 
er, towards  the  attainment  of  their  own  felicity." 

I  might  here  commend  to  your  pcrufal,  what  he,  in 
feveral  fe61ic)ns,  affirms  of  the  "  extreme  negligence  of 
the  public  minilters  of  religion,  in  cultivating  the  fci- 
ence  of  morality ;  which,"  as  he  fays,  "  being  by  them 
almod  banilhcd  out  of  the  world,  took  fan6tuary  among 
the  laicks,  or  undignified  inen  of  letters:  vho  gave  it  ;i 
much  better  reception. Xo  fooner  did  that  admi- 
rable treatife  of  Grotius,  of  the  n^\n  of  war  and  peace, 
appear  in  the  world,  but  the  ccclcfiadics,  indead  of  re- 
'urning  thanks  to  the  author  for  it,  every  where  dcclar- 

1  i 


258  CHRISTIANITY    AS 

ed  againft  him;  and  his  book  was  not  only  put  into  the- 
expurgarory  index  of  the  Roman  catholic  inquifitors,. 
but  many,  even  proteftant  divines,  labored  to  cry  it 
down.  And  thus  it  fared  too  with  Mr.  PufFendorfF's 
book  of  the  law  of  nature  and  nations ;  the  jefuits  of  Vi- 
enna caufed  it  to  be  prohibited ;  and  many  proteftant 
divines,  both  of  Sweden  and  Germany,  did  their  befty 
to  make  this  exeelient  work  fhare  every  where  elfe  the 
fame  fate  ?*" 

B.  If  thefe  great  men  were  thus  dealt  with,  for  fetting 
the  fcicnce  of  morality  in  its  due  light ;  can  you,  who 
place  religion  in  the  praftife  of  morality  in  obedience  to 
the  will  of  God,  and  fuppofe  there  can  be  no  other  dif- 
tin6lion  between  morality  and  religion,  than  that  the  for- 
mer is  a8ing.  according  to  the  reafon  of  things  confider- 
ed  as  the  will  of  God  :  can  you,  I  fay,  hope  to  efcape  be- 
ing pelted  by  (ome  of  the  fame  profeflion  for  luch  a 
crime  as  this. 

A.  That,  r  muft  own,  would  be  a  favour  I  neither 
hope,  nor  wifh  for  ;  fmce  I  am  fenfible,  the  fhewing  re- 
ligion to  be  no  arbitrary  inftitution,  but  founded  on  the 
nature  of  things,  and  their  relations,  obvious  to  the  ca- 
pacity of  all  that  dare  to  ufe  their  reafon  ;  muft  provoke 
all  ecclefiaftics  of  what  denomination  foever,  who  expeft 
a  blind  fubmilTion  from  the  laity :  though  was  it  not  for 
the  authority,  that  the  high  church  clergy  among  the  re- 
formed lay  claim  to,  when  from  proteftant  principles 
they  draw  popifti  conclufions;  the  pretences  of  the  po- 
pifti  priefts  for  the  neceffity  of  an  infalible  guide^  would 
appear  ridiculous. 

The  fubftance  of  what  the  papifts  fay,  is,  in  fhort^ 
"  that  if  the  principles  of  the  proteftants,  relating  to  pri- 
vate judgment,  are  true,  the  bulk  of  mankind  cannot  go 
beyond-  fuch  plain  rules  of  religion,  as  carry  their  own 
evidence  with  them  ;  lince  otherwife  they  would  be  o- 
bliged  to  admit  things,  about  which  they  are  incapable 
ef  judging  ?  If  the  religion  of  peafants  and  mechanics, 
men  and  maid-fervants,  the  ignorant  and  illiterate,  muft 
depead  Oil  books  written  in  antiquated  languages,  oi 


OLD    AS   THE   CREAT1014. 


259 


•which  they  underftand  not  one  word  ;  andareincapahic 
of  judging  of  the  hiftorical  evidences  of  remote  fa6h, 
on  which  the  authority  of  thofc  books  is  founded  ;  nor 
can  know  whether  a  religion  thus  founded,  has  been 
faithfully  conveyed  down  to  them.  Mull  they  not  ci- 
ther be  of  that  traditional  religion,  which  obtains  in  the 
country  where  they  live,  (as  none  is  without  one)  ?  or 
elfc  muft  there  not  be  fome  perfons  appointed  to  judge 
for  them  in  matters  of  religion,  in  whofe  determination 
they  may  fafely  acquiefce  ?  If  this  be  popery,  there  can 
be  no  mean  between  popery  and  natural  religion. 

"  If  in  the  earlieft  times  cnrillians  were  fplit  into  many 
fe6ls,  and  each  feft  had  their  particular  fcriptures.:  are 
the  common  chriftians  now  (when  all  the  hiuorical  evi- 
dence is  lo(l  but  of  one  fide  only,  and  that  too  they  un- 
deriland  not)  competent  judges  in  this  matter  ?  or  to  con- 
defccnd  to  particulars,  arc  they  capable  of  judging  in  the 
coniroverfies  between  <:atholics  and  proteftants,  about 
the  number  of  canonical  books,  oral  tradition,  the  au- 
thority of  the  church,  the  uninterrupted  fucceflion,  and 
a  thoufand  other  things ;  efp.ecially  fuch  as  relate  to  my- 
fteries ;  about  which  they  are  fo  far  from  being  compet- 
ent judges,  that  they  are  not  capable  of  underftan- 
dingcven  the  terms,  in  which  the  learned  choofc  to  ex- 
prefs  ihemfclves,  when  they  endeavour  to  explain  their 
inexplicable  myfteries  ? 

"  Ought  not  the  illiterate,  if  they  had  a  juft  fenfe  of 
their  own  ignorance,  to  have  been  frighted  upon  their 
pretended  reformation,  at  the  very  thoughts  of  leaving 
a  church,  to  which  their  anceOors  had  been  fo  long  uni- 
ted ;  (and  which  moft  of  their  adverfaries  owned  to  be  a 
true  church,  and  derived  their  authoi ity  from  her ;)  upon 
the  account  of  opinions,  they  were  no  more  capable  of 
judging  ;  than  they  were  capable  of  judging,  after  i-hey 
had  left  the  church,  to  which  of  the  numerous  fe6ls  they 
fhould  join  themfelves. 

"  All  protefiant  churches  have  taken  the  fame  meth- 
ods to  make  people  pay  an  abfolutc  fubmiOion  to  their 
dccifion ;  as  the  church  of  Rome,  by  excommunicating 


26o  CHIRSTIANITY   AS 

and  condemning,  when  they  had  power,  to  perpetual? 
imprifonment  ;  or  otherwife  punifhing  thofe  who, 
would  not  renounce  their  private  opinions,  when  con- 
tray  to  their  decifions  ;  which  is  either  condemning 
their  own  principles,  or  their  own  praQices  fo  direftly 
opofite  to  their  principles  :  but  if  this  power  of  judging 
for  people  is,  as  the  protellant  clergy  pretend,  fo  neccf- 
fary  to  preferve  unity,  that  it  mu  ft  belong  to  every 
particular,  and  protefiant  church,  though  founded  on 
the  breach  of  catholic  unity  ;  how  came  the  church  it- 
felf,  before  the  pretended  reformation,  to  want  this, 
power  fo  neceffary  to  preferve  itfelf." 

B.  Proteftant  divines,  when  preffed  on  this  head, 
iifually  diftinguiOi  between  a  juft  authority,  and  an  ab-. 
folute  authority „ 

A:  Can  the  church  of  Rome,  fay  its  votaries,  claim 
a  greater 'authority,  than  the  church  of  England  does 
in  her  canons  of  1600  ;  where  Ihe  declares,  "  ail  are  ip- 
JoJaBo  excomunicated,  who  fhali  affirm  fhe  is  not  an 
orthodox  and  apoftolical  church ;  not  to  be  abfolved, 
but  by  the  archbifhop,  after  having  publicly  renounced 
this  their  impious  error."  And  after  the  fame  manner 
excommunicates  "  all,  who  affirm  the  articles  of  1562, 
Tnade  to  avoid  diverfity  of  opinions,  ulla  ex  parte  fuper- 
Jlitiofos  aut  erroneos  exijiere.;  all  that  fpeak  againft  her 
rights  and  ceremonies,  or  condemn  her  ordination,  and 
her  difcipline"  (though  fhe  herfeif  complains  of  want 
of  Godly 'difcipline)  "  by  bifhops,  deans,  archdeacons 
■&C.  all  fchifmatics,  andall  congregations  not  efiablifh- 
hy  law,  if  they  affume  to  themfelves  the  name  of  a  true, 
and  lawful  church."  Does  not  this,  fay  the  papills^ 
lhew,that  though  the  principles  of  the  church  of  Eng- 
land were  anti-popilh  ;  yet  that  her  practices,  her  laws 
civil  as  well  as  ecclefiaftical,  before  the  revolution,  wei  t 
popifh ;  fince  the  laws  againft  feparatifts  then  extended 
to  the  lofs,  not  only,  of  eftale  and  liberty  ;  but  even  of 
life  itfelf. 

From  thefe,  and  fuch  li'ke  reafons,  the  papifts  con- 
cluded, that  if  the  people  are  obliged  to  go  a  ftep  be- 


OLD,   AS   THE   CREATION.  5361 

yond  the  plain  and  obvious  rules  of  natural  religion, 
there  is,  in  the  judgment  ot  all  churches  whatever,  a 
neceffity  for  them  to  have  recourle  to  others  to  judge 
for  them ;  unlcls  there  arc  to  be  as  many  religions  as 
judgeji. 

jB.   How  did  our  reformers  anfwer  thele  ohje^lions. 

A.  Tiiey  bemg  chiefly  concerned  for  the  authority 
of  the  fcriprure,  and  withal  willing  in  their  dilputcs 
with  the  papids  to  fupport  private  Judgement,  faid, 
"  that  iht  Icriptures  themfihes,  from  their  innate  evi- 
dence, and  by  the  illummation  of  the  i.imc  holy  fpirit 
which  indited  them,  lufhciently  fhcwed  thcmlclvcs  to 
be  the  will  of   God." 

The  Dutch  confcHion  publifiied  in  1560,  in  the 
name  of  the  Belgian  churches,  after  having  recited  a 
catalogue  of  the  books  of  iciiptiiie,  lay;  "  thefe  we 
receive  as  the  only  iacred  and  canonical  books  ;  not 
becaufe  the  church  receives  ihenl  as  fuch  ;  but  becaufc 
the  holy  Ipirit  witneffes  to  our  confciences,  that  they 
proceeded  from  God  ;  and  themfelves  icflify  their 
authority." 

The  Galilean  churches,  in  their  confefTion,  go  fomr- 
what  further,  not  only,  "  declaring  their  faith  in  the 
icriptures,  to  depend  on  the  teftiinony  of  the  internal 
perlualion  of  the  fpirit;  but  that  thereby  thev  know 
the  canonical  from  the  eccieliaftical,  i.  e.  Apochry- 
phal  books."      And, 

The  affembty  of  divines  at  Weftminfler  maintained, 
that  "  our  full  perfuahon  and  allurance  of  the  infalli- 
ble truth  thereof  (the  icriptures)  is  from  the  inward 
work  of  the  holy  fpirit,  bearing  witncfs  by,  and  with 
the  words  in  our  hearts." 

As  to  foreign  divines,  I  Aral  1  only  mention  that  r.reat 
reformer  Calvin,  who  fays,  "  all  muft  allow,  that  there 
are  in  the  fcripturcs  manifefl.  evidences  ofCiod's  fpeak- 
ing  in  them, — The  majelly  of  (}od  in  them  will  pre- 
fently  appear  tc?  every  impartial  examiner,  which  will 
extort  our  aiFent  :  lb  that  they  a5t  prepoflcroufly.  who 
indeavour  b\'  anv  argument  to  bc'i^'t  u  I'olid    credit   to 


»^2  CHRISTIANITY  AS 

the  fcfiptures.  ■  The  word  will  never  meet  with, 

credit  in  men's  minds,  'till  it  be  feal'd  by  the  internal 
teftimony  of  the  fpirit  who  wrote  it." 

Our  learned  Whitaker,  in  his  controverfey  about  the 
fcripture  againfl  Bellarmine^  gives  this  account  of  the 
doftrines  of  the  church  :  "  The  fum,  fays  he,  of  our  o- 
pinion  is,  that  the  fcriptures  have  all  their  authority 
and  credit  from  themfelves  ;  that  they  are  to  be  ac- 
knowledged and  received  not  becaufe  the  church  h^s 
appointed  or  conjmanded  fo,  but  bccaufe  they  came 
from  God ;  but  that  they  came  from  God,  cannot  be 
certainlv  known  by  the  church,  but  from  the  Holy 
Ghoft  ?'"  And, 

Indeed,  our  church  fuppofes  no  man  can  be  a  good 
chriftian,  without  being  infpired  ;  by  faying,  works 
done  before  the  grace  of  Chrill,  and  the  infpiration  of 
his  fpirit,  are  not  pleating  to  God  :— -yea, — we  doubt 
not,  but  that  they  have  the  nature  of  fin.  And, 

As  to  the  Diffenters,  I  fhall  only  quote  Dr.   Owen, 
a  man  not  long  fince  very  eminent  among  them,   who 
is  as  zealous  in  maintaining  his  opinion  as  any    of  the 
firft  reformers;  his  words  are  "  thefcriptures  of  the  old 
and  new  teftament  do  abundantly,  and  uncontrolably 
manifefl  themfelves  to  be  the  word  of  the  living  God  ; 
fo  that  merely  on  the  account  of  their  own  propofai  to 
us,  in  the  name  and  majelly  of  God  as  fuch,  without 
the  contribution  of  help,  or    afliftance   from  tradition, 
church,  or  any  thing  elfe  without  themfelves,  we    are 
obliged  upon  the  penalty  of  eternal  damnation,  to  re- 
ceive them  with  that  Iubje6lion  of  foul,    which  is  due 
to  the  word  of  God.     The   authority  of  God  (hining 
in  them,  they  afford  unto  us  jail  the  divine  evidence  of 
themfelves,  which   God  is  willing  to   grant  us,  or  are 
any  way  needful  for  us."  And  left  the  Quakers  fhould 
take  it  amifs,    if  while  I  quote  other  Secls,    I    fhould 
over  look  them  ;  R.  Barclay  fays,   "  how  neceffary  it  is 
to  feek  the  certainty  of  the   fcripture   from  the  fpirit, 
the  infinite  janglings,  andendlefs  contefts  of  thofe  who 
ieek  their  authority   elfwhere,  do  witnefs  to  the  truth 


OLD   AS  THE  CREATION.  sC© 

thereof."     And  then  proceeds  to  prove  thofe  infinite 
janglings,  and  endlefs  contefts. 

The  reformed  would  have  argued unanfwerably,  had 
they  contented  themfelves  with  faying,  that  there  arc  no 
do^bines  of  a  divine  original  con-aincd  in  the  gofpel-dif- 
penfation,  hot  what  by  their  innate  excellency  are  know- 
able  to  be  fuch  :  as  being  writ  in  our  minds,  and  put  in- 
to our  hearts  by  God  himfelf ;  as  is  exprefsly  declared 
by  the  prophet  Jeremiah,  and  repeated  and  re-aflerted 
by  the  apoftle,  and  by  Chrift  himfelf.*     But, 

Our  divines,  it  feems,  at  laft  found  out,  that  the  re- 
formers, and  their  fuccelTors,  had  embraced  chriftianity 
on  fuch  grounds,  as  they  believed  would  equally  ferve 
any  other  religion,  where  there  was  aftrong  perfuafion; 
and  being  zealous  for  certain  things,  which  do  not  car- 
ry any  internal  marks  of  their  truth;  or  in  other  words, 
of  being  taught  of  God,  they  fell  into  ftrange  inconfift- 
encies ;  fometimes  talking  like  Hobbifls,  of  the  power 
of  the  magif!rate;  fometimes  like  papifls,  of  the  autho- 
rity of  the  church  in  religious  matters;  and  fometimes 
maintaining  both,  and  private  judgment  too,  in  the  fame 
difcourfe,  if  not  in  the  fame  leQion;  which  made  their 
adverfaries  treat  them  as  a  pack  of  tricking,  chicaning 
wretches,  who  had  no  regard  to  truth,  or  confiftcncy, 
or  any  thing  but  their  private  intereft. 

The  opinion,  now,  which  feems  to  be  efpouled  by 
fome,  who  would  be  thought  the  only  true  church-men, 
is,  what  the  late  learned  Dr.  Rogers  maintains  ;  who, 
though  he  agrees  with  the  papifts,  that  the  people  are 
incapable  of  judging  for  themfelves  in  mod  points  of  re- 
ligion; yet,  to  do  himjuftice.  he  puts  the  church  of 
Rome  but  upon  a  level  with  all  other  churches  of  what 
religion  foever,  that  chance  to  be  uppermoft ;  for  he 
lays  it  down  as  a  principle,  "  That  tho'  no  man  ought 
upon  any  authority  to  believe  contradictions,  or  pro- 
fcfs  an  affent  to  evident  falfehoods,  yet  in  queftions, 
where  he  mufl  in  the  event  be  determined  by  fomc  au- 

*■  Jcr.  xxxi.  133.       ll^b.  X.  16.       Joio  ^'i.  4J. 


26'4  CRHISTIANITY   AS 

thority  or  other,  he  may  reafonably  prefer  the  authority 
appointed  by  public  wifdom,  and  juftly  be  required  fo 
to  do. 

"  The  bulk  of  mankind  are    manifeftly   unable   to 
form  a  jadgment,  either  of  the  arguments    by  which  he 
(hisantagoniftj  endeavors    to   fubvert  our  religion,  or 
his  own  ;  wheiher  they  adhere  to  us,  or  go  to  him,  they 
muft  unavoidably  rely  on  hisj  or  our  authority,  for  the 
truth  of  the  fuggeftions  on  which  their  conclufions  de- 
pend ;  and  we  prefume  our  word  will  go  as  far  as  his." 
This  is  aflerting,  that  people  are   obliged  to  take  their 
relit^ion  on  truft,  and  then  to  change  it  as  often  as  there 
is  any  change  in   the  ftate-religion  ;  or  as  often  as  they 
change   their  refidenee  ;  and  in  all  thefe  changes  to  be 
governed  by  men,  who  are   hired  not  to  find  out  truth 
but  to  make  that  religion,  to  which  their  preferments  are 
annexed,  to  pafs  for  true.     And   if  people  will  not   be 
governed,  the  legiflature,  or  in    the  DoBor's    phrafe^ 
public  wildom  may  juftly  require  them  fo  to  do.     Nor  is 
the  matter  mended,  by  excepting  contradiftions  and  evi- 
dent falfehoods  ;  fince  here  too,  if  private  perfons  and 
authority  differ,  public  wifdom  will  certainly  be  on  the 
fide  of  the  authority  it  fets  up;  and  it  is  in  fuch   things 
that  the  public  wifdom  in  moll  chriftian  countries  has 
exerted  itfelf  with  the  utmoft  cruelty,  fo  that  the  whole 
queftion  between  the  papifts  and  the  Do6lor  (both  fides 
agreeing  that  men  cannot  believe  contradi8ions  and  evi- 
dent falfehoods  ;  and  that  there   are   things,  which  the 
people  are  incapable  of  knowing  ;  or  if  known,  cannot 
judge  wheiher   they  are   true  or  not;)   is  on  whom   the 
people  in  thefe    points   muft  pin   their  faith  ?  Whether 
there  are   certain' ftanding   judges  appointed  by  Chrift, 
who  (hall  infallibly  lead  them  into  the  truth  ?  Or  wheth- 
er in  every  Chriftian  country  the  people  are  bound  to  be 
of  the  religion  of  thofe  fallible,  not  to  fay  felf  interefted 
guides,  public  wifdom  has  athorifed.     Here  it  muft  be 
confeffed,  the  Doftor  is  againft  the  pope  of  Rome,  but 
tofet  himfelf  up  in  his  ftead  ;  and  he  accordingly  main- 
tains, th-^t  ihofe  who  are  committed  to   his  care,  are  in 


OLb    AS    THE  CREATION.  l6j 

thirtgs  of  which  they  canno' judge,  to  follow  hifjii^mcnt ; 
and  fays,  '•  though  he  may  miftakc,  and  in  conr-cjucnce 
of  it  miflead  them,  yet  ihcy  will  have  this  defence  1  c- 
fore  Chrirt,  that  they  have  foughr  his  will  in  'he  i  -c- 
thods  which  he  has  dircfted  ;  and  wiiere  ih.  y  wanted  a 
guide,  preferred  one  appointed  to  that  ofhcr  .icctdiig 
to  his  indiiution."  Bat  why  may  not  a  parilh  prielt  ap^ 
pointed  by  public  wifdom  in  Nonh-Britain,  France,  or 
any  other  country,  fay  the  fame  to  people  incapable  of 
judging  in  thefc  points?  Is  not  this  fuppofmg,  that  the 
chriltian  religion,  in  nvaiiy  points,  is  fo  framed,  that  in 
every  parifli  the  people  muft  follov/  the  judgment  of  their 
parifh-pried ;  becaufe  thev  are  to  feck  (and  what  more 
can  be  required  of  them)  Chrift's  will  in  the  manner  ihc 
parifli-prieft  tells  them  Chrift  direQs?  And  is  not  this 
popery,  even  worfe  than  Roman  popery,  as  (t  is  fel- 
ting up  a  pope  in  every  pari  Hi ;  and  obliging  the  people, 
as  often  as  any  of  them  change  their  parifli,  or  he  his  pa- 
rifh,  or  his  mind,  to  change  their  religion  too,  in  every 
thing  that  is  not  felf-evident,  or  a  manifcit  concradift- 
ion,  in  compliance  vith  their  prefent  parifli  pope? 

I  cannot  but  remark,  how  good  wits,  though  they 
lived  in  very  diftant  limes,  and  feem  of  very  different 
religions,  have  luckily  hit  on  the  fame  thought ;  I  mean 
Vergerius,  who,  in  Luther's  days,  was  nuncio  to  (he 
pope;  and  Dr.  Rogers,  late  chaplain  to  a  protelhnt 
king,  at  the  head  of  the  protcdant  interelt.  The  former 
laid  to  Luther,  If  you  could  have  had  any  thing  inno- 
vated in  the  faith,  in  which  you  were  bred  up  for  thir- 
ty-five years,  for  your  confcicncc  and  falvation  fake,  it 
Was  futficient  to  have  kept  it  to  yourfelf."  The  latter 
affcrts,  '^  That  in  the  chrillian  religion,  the  apoflle's 
rule  is,  halt  thou  faith,  have  it  to  thyfelf;"  And  yet  it 
is  plain,  the  apoftlc  was  pevfecutcd  by  the  Rogerians  of 
ihofc  days,  for  not  keeping  his  faith  to  himfclf. 

B.  Whatever  Vergerius  might  delerve  from  popifli 
public  wifdom,  for  mifapplying  this  text,  to  put  a  (top 
to  the  refcrmaiion  ;  a  protellant  divine  could  dclerve 
nothing  but  contempt  from  proteftani  public  or  private 

K.  k 


2^56'  CHRISTIANITY    AG 

wifdom,  forfo  notorioufly  perverting  its  meaning,  and 
openly  bantering  our  firU  reformers ;  and  not  only  con- 
demning them,  for  not  keeping  their  religion  to  them- 
felves,  but  afferting,  that  all,  who  (without  a  fpecial 
cnmmiirjon)  from  the  beginning  of  the  world  to  this  day, 
have  "  labored  by  public  preaching,  or  writing,  to 
"withdraw  the  fubmiffion  of  men  to- the  eflabliflicd  reli- 
gion, whether  pagan,  mahometan,  or  popifli,  and  gath- 
er congregations  in  oppofition  to  it.  contrary  to  the 
command  of  the  magiOrate;"  have  been  guilty  of  the 
dam.nable  fin  of  difobedience  and  fedition.  So  that  if 
popery  had  been  eftabliflied  by  law  in  king  James's 
reign,  all  proteftants  muft  have  kept  their  religion  in 
their  own  breafls  ;  iince  publicly  profelling  a  religion 
cannot  but  be  unlawfu  ,  where  there  is  no  coming  at 
it,  but  by  unlawful  means.  The  papifts,  fure,  need  no 
other  arguments,  to  fhew  the  unlawfulnefs  of  the  refor- 
mation in  moil  plac;\s.  than  what  this  reverend  divine 
has  furnifhed  them  with.  And  though  he  declares  him- 
felf  an  enemy  to  all  perfecution,  and  owns,  '*  that  if 
there  be  no  public  worfliip,  there  mull  be  all  the  ap- 
pearance diat  can  be  of  ablblute  irrtligion  ;  yet  the  chief 
dcfign  of  his  vindication  of  the  civil  eftablif}nTient  is  to 
prove,  that  all  magiftrates,  of  what  religion  foever,  have 
a  righl  to  oblige  all,  but  tho(e  of  their  own  commu- 
nion, to  keep  their  religion  to  themfelves."  Which  is 
declaring  for  perfecution  as  well  as  irreligion  ;  fince  all 
men  believe  it  is  their  duty  publicly  to  worfliip  God, 
though  contrary  to  all  human  commands;  and  he  him- 
felf  dares  not  iay  he  would  obey  fuch  commands. 

A.  And  his  diftin8ion  between  men's  aBing  with,  or 
■without  a  fpecial  commiffion,  is  impertinent  in  relation 
to  a  magiftrate,  who  owns  no  fuch  commiffion  ;  and  the 
whole  is  inconfillent  with  that  authority,  which,  in  an- 
other place,  he  gives  to  the  church  or  clergy,  ofpre- 
frribing  what  doQrines  fliall  be  taught,  and  what  not:. 
But  if  the  magiftrate,  for  the  fake  of  the  flaie,  can  for- 
bid the  public  profeflion  of  all  religions  but  one;  why 
not  thai  one  ?  fince  I  believe,  there  is   fcarcc  any  in- 


OLD    AS    THE    CREATION.  267 

•ftance  where  the  profeffion  of  but  one  has  been  permit- 
ted;  but  that  relJiTion  (oon  degenerated  into  pricdcraft, 
to  the  entire  deftrudion  of  the  civil  liheriies  o(  men ; 
and  the  maoillrate,  as  well  as  his  fuhjefts,  has  been  for- 
ced to  lubmit  to  the  arbitrary,  and  vile  impofitions  of 
his  own  priefts. 

In  fhort,  this  noble  fcheme,  if  there  is  any  confifVen- 
cy  in  it,  is,  that  in  all  matters  of  religion,  ^vhere  people 
are  capable  of  judging  ;  they  mud  not,  if  the  magidrate 
thinks  fir,  openly  profcfs  their  religion;  and  in  all  other 
things,  which  depend  on  book-learning,  they  are  to  be 
governed  by  their  refpeQive  parifh-popes.  And  if  fuch 
a  fcheme  as  this,  could  recomm  nd  the  peVfon  that 
publifhed  it,  to  a  much  larger  parifti  popedom  than  he 
had  before;  it  is  high  time  for  the  laity  to  confider, 
whether  all  the  blood  and  treal'ure  which  have  been 
fpent  to  keep  out  but  one  pope,  has  not  been  ("pent  in 
vain ;  if,  indead  of  that  one,  we  are  now  to  have  thou- 
fands  ? 

I  do  not  find,  that  the  apodles  taught  there  was  a- 
nv  tiling  in  religion,  of  which  people  were  incapable  of 
judging;  for  though  men  could  not  well  be  lower  ini 
point  of  underdanding,  than  ihofe  to  whom  the  gofpcl 
was  fird  preached ;  yet  even  thefe  are  commanded  to 
judge  for  themfelves;  to  prove  all  things;  to  take  heed 
to  what  they  hear;  to  try  the  ipirits  to  avoid  falfc 
prophets,  feducers,  and  blind  guides,  And  if  this  was 
their  duty  in  ihe  apodolic  times,  it  was,  certainly.  To  in 
all  after  ages ;  and  'f  there  are  mosv  any  fuch  things,  by 
what  authority  focver  introduced,  as  make  the  apodolic- 
al  rule  impraBicable ;  I  fhall,  with  fubmjffion  to  Dr 
PvOgcrs,  venture  to  ailirm,  thev  are  no  part  of  the  chri(- 
tian  religion;  and  ihofe  who  teach  them  are  falfe  pro- 
phets^ feducers  and  deceivers ;  and  as  fuch,  are  to  be 
fhuncd  by  all  chriftians, 

St.  Chryfodom  thinks  religion  fo  very  plain,  that  he 
fays,  '•  Were  it  not  for  our  tloth,  we  had  no  need  of 
teachers."  And  we  do  not  find  that  even  the  fathers 
thought  the  people,  as  not  being  able  to  judge  for  ihcm- 


£0©  CHIRSTIANITY    AS 

felves,  were  to  believe  in  their  parifli-priefts.  La8ai>T 
tius,  for  inftance,  f^ys,  "  That  in  thole  things,  efpeciT 
ally,  which  concern  our  life  eternal,  it  becomes  every 
man  to  fearch,  and  examine  the  truth  of  them  by  his; 
owi!  fenfe  and  jiidiT'Tient,  rather  than  to  expofe  himfelf 
by  a  fo>j, ifh  crednJiy  to  the  hazard  of  being  feduced 
in'o  the  errors  of  other  men."  And  St.  Bafil  tells  us, 
"  It  is  the  duty  of  auditors  not  to  believe  implicitly, 
but  to  examine  the  woids  of  ihofe  that  inftruB  them." 
And  all  our  divines,  I  mean  fuch  as  are,  what  they 
pretend,  proteftants;  fhew  they  have  not  fo  mean  an  o- 
pinion  of  the  underftanding  of  the  people,  by  frequent- 
ly exhorting  them  to  judge  for  themfeves;  and  telling 
them,  ":  They  have  no  reafon  to  expeft  Heaven,  if 
they  will  not  be  at  the  pains  of  examining  what  would 
bring  them  thither-  and  that  the  Iqckinefs  of  the  acci- 
dent, fhould  they  ftumble  on  truth,  would  not  atone 
for  the  neglcfl  of  this  grand  duty. 

A  judicious  divine  of  our  church,  Clagget,  very 
juftly  obferves,  '^  That  they,  who  have  a  good  caufe, 
need  no  difingenious  arts;  they  will  not  fiitht  men  from 
confidering  what  their  ^dverfaries  fay?  by  dc  pouncing 
damnation  againft  them;  nor  forbid  them  to  lead  their 
books,  but  rather  encourage  them  lb  to  do;  that  they 
may  fee  the  difference  between  truth  and  fallehood,  be- 
tween reafon  and  fophiftry,  with  their  ov^rn  t)c;  — — r— 
And  whenfoever  Guides  ot  a  party  do  othei'v.iie.  ^they 
give  juft  caufe  to  thole  that  follow  them  to  examine  their 
dofctrines  fo  iTiuch  the  more  carefully,  by  hovv'  much 
they  are  unwilling  to  have  them  examined.  Jt  is  a  bad 
fign,  uhen  men  are  loth  to  have  their  opinions  leen  in 
the  day,  but  love  darknefs  rather  than  light. 

The  fault  of  the  people,  even  from  the  beginning, 
has  been,  as  the  meinorable  Mr.  Hales  obferve?,  that 
^'  They,  through  floth  and  blind  obedience,  exarnined 
rot  the  thmgs  they  were  taught;  but  like  bcafts  of  bur- 
den, patiently  couched  down,  and  indifferently  under- 
l^ent  whatever  their  fuperiors  laid  upon  them. 

Happy  would  the  laity  have   been,  if  they  had  given 


OLD    AS   THE   CREATION.  269 

no  jufl  occafion  for  this  infamous  charaBer  ;  though  if 
they  had  followed  the  example  of  their  clergy  in  this  one 
;hing,  of  being  as  true  to  their  common  intercd,  ^s  thefe 
have  always  been  to  the  fcparatc  intercft  of  their  own 
order;  that  alone  would  have  prefcrved  religion  in  its 
native  fimplicity,  as  being  a  thing  wholly  defigned  for 
their  general  good;  and  then  would  feem  to  be  out  of 
the  power  of  the  priefts  to  corrupt  it. 

B.  Isnot  this  fuppofing,  moft,  if  not  all,  the  corrup- 
tions of  religion,  which  have  prevailed  in  any  church, 
are  owing  to  their  impofuions,  and  the  blind  deference 
of  the  laity? 

A.  If  you  think  I  fpcak  this  without  juft  groimds,  ex- 
amine into  the  prcfcnt,  and  pad  (late  of  Chriflcndom; 
and  fee  whcilier^all  thofc  grofs  depravations,  and  pervcr- 
fions  of  religion,  which  have  prevailed  in  mofl:  places, 
were  not  contrived  to  advance  the  feparaie  interefts  of 
the  ecclefjadics;  and  religion  been  corrupted,  in  an  ex- 
aft  proportion  to  the  number,  riches,  ir.diicnce,  and 
power  of  thefe  reverend  genilcnien  ?  Now  ihcfc  corrup- 
tions being  calculated  for  their  intereft,  could  a  majori- 
ty without  a  miracle  (as  bifliop  Bur;,ct  lays,  in  relation 
to  our  reformation]  agree  in  corrcding  .hofe  abufes? 
And  I  may  add,  that  in  all  countries,  where  people 
have  not  had  the  liberty  to  jud;;e  for  ihcnirtlvcs  in  reli- 
gious matters,  no  other  1  ber'V  has  been  prcferved;  but 
men  have  been  (laves  boih  in  bcidy  and  mind ;  Such 
power  has  ihc  united  force  of  ccclcfialhcs ! 

A  judicious  author  fays,  "  it  was  not  unreafonable  in 
the  begining  of  the  reign  of  Edward  \'l.  and  queen  Eli- 
zabeth to  think  the  U>rds  and  commons  better  judges  of 
religion  than  the  bifhopsand  convocation.  The  whole 
body  can  have  no  fiiulter  intercd  to  blind  them  ;  hut  the 
whole  clergy,  which  is  but  a  part  of  the  whole  body, 
may  ;  and  therefore  the  whole  body  is  to  jtid£;e  of  this. 
The  meancft  man  is  as  much  interefted,  and  concerned 
in  the  truth  of  religion,  as  the  greaieft  prieft  ;  for  though 
his  knowledge  thereof  be  not  in  all  refpefls  equall\-  '^a- 
fy,  yet  in  fome  refpefts  it  may  be  ca(ier.       For  v^ni  of 


270  CHRISTIANITY   AS 

learning  does  not  fo  much  hinder  the  light  oF  the  laymain, 
as  wordly  advantage  and  faflion  fonnetimes  does  the 
prieft  ;  and  the  examples  of  thefe  are  infinite.  Corrup- 
tion in  die  church  before  our  laviour,  and  in  our  fav- 
iour's  days,  and  ever  fince;  has  oftener  begun  amonpft 
the  greateft  priefis,  rabbies,  and  bilhops,  than  among  the 
meaneft  laity." 

What  St.  Paul  fays  to  the  chriftians  of  Corinth,  in  re- 
lation to  falfe  apoftles,  has  been  veified  in  all  ages  :  ve 
fufFer  fools  gladly,  feing  yourfelves  are  wife. — Ye  luffer 
if  a  man  bring  you  into  bondage  ;  if  a  man  d.  vour  you, 
if  a  man  take  of  you,  if  a  mar  exalt,  himfelf,  if  a  man 
finite  you  on  the  face.*  And,  indeed,  the  laicks^  have 
fo  feldom  thought  of  aflerting  their  natural  rights  in  reli- 
gious matters,  that  they  have  generally  facrificed  to  the 
malice  of  the  priells,  all,  who  have  endeavoured  to  main- 
tain thofe  rights  ;  and  if  the  people  throw  off  one  fet  of 
ecclefiaftical  tyrants,  it  was  only  to  be  flaves  to  another  ; 
and  were  ever  ready  to  join  any  one,  that  endeavoured 
to  fet  them  free  from  ecclefiajlical  tyranny  ;  under  which 
the  whole  chriftian  world  would  have  groaned,  had  not 
fo  many  accidents  concurred  at  the  reformation. 

We  pray  againlt  being  led  into  temptation  ;  but  do 
we  notlead  thecler^fy  into  the  almoft  irrefiltable  tempta- 
tion, to  impofe  what  they  pleafe  on  <he  people  ?  What 
tnay  not  men,  w^ho  in  a  manner,  ingrofs  the  teaching  of 
the  young,  and  inltruQing  of  the  old  ;  and  have  great 
powers,  and  vaft  revenues,  and  thofe  too  daily  encreaf- 
ing,  bring  about  by  their  joint  endeavours ;  and  that 
much  more  eafily,  than  when  they  had  noih-ngio  depend 
on  but  the  alms  of  the  people  ?  What  is  it,  that  fuch  a 
confederacy,  fo  modelled,  may  not  c^cdc  ;  efpecially 
where  they  are  careffed  by  all  praties  ?  nay,  even  by  that, 
which  is  by  too  many  of  them  defpifed  and  hated  for  their 
unpardonable  crime  of  being  again(t  perfecution  ?  Are 
the  clergy  lefs  felfifh,  and  defigning  than  they  were  in 
thofe  limes  fome  call  the  purelt  ?  or,  are  the  laity  grown 

*  2  Cor.  xl.  19,  22. 


OLD    AS  THE   CREATION.  2'J  1 

wiTcr,  and  by  the  experience  of  fo  many  ages,  more  up- 
on iheir  guard  ? 

People  abroad  were  furprifcd  to  find  a  nntion,  in  for- 
mer times  fo  miferably  opprefled  by  the  ccclefiallics,  ca- 
pable, even  under  a  whig  adminiftration,  of  repealing 
that  ftatute  of  mortmain,  which  their  predcccffors  thought 
abfoluiely  necefLiry  to  prevent  an  all  devouring  corpo- 
ration from  fwallowing  every  thing;  and  at  the  fame 
time  to  fee  the  firft  fruits  and  tenths,  granted  at  the  ref- 
ormation to  the  crown,  as  a  juft  acknowledgment  of  the 
regal  fupremacy,  to  be  given  for  ever  to  this  infatiable 
corporation  ;  and  at  a  time  too,  when  their  revenues 
were  daily  encreafing.  Thcfe  furpnfing  favours  made 
foreigners  very  inquidtive  to  know,  how  the  condu6l  of 
the  clergy  had  merited  more  fiuce  the  revolution,  than 
k  did  at  the  rertoraiioa  ;  or  any  other  time  fmce  the  ref- 
ormation ?  But  begging  pat  don  for  this  neceffary  digrcf- 
fion,  I  fiiall  now  flicw,  from  the  confcffion  of  that  great 
divine  and  philofopher.  Dr.  H.  More,  how  little  reafon 
the  laity,  though  of  the  meaneft  capacity,  have  to  de- 
pend upon  the  authoriiy  of  church-men  :  his  words  are, 
"  there  is  fcarce  any  church  in  chriUendom  at  this  day, 
which  does  not  obtrude  not  only  plain  falfhoods,  but 
fuch  falflioods  as  will  appear  to  any  free  fpirit,  pure  con- 
tradictions and  impo!Iiuililies  ;  and  that  with  the  fame 
gravity,  authority,  and  nrjportunity,  as  they  do  the  holy 
oracles  of  God."  If  ihis  be  true,  what  a  mifcrable  con- 
dition mult  people  be  m,  if  they  are  to  depend  on  this 
gravity,  authority  and  importunity  of  their  refpeflive 
priefts,  wlu),  it  is  poHible,  may  not  believe  the  creeds  and 
articles  they  fubfcribe,  and  yet  be  agiinfl  making  the 
leaft  change  ;  fir  fear  of  putting  the  people  upon  e.xam- 
iuing  into  other  things,  wherein  the  intercll  of  the  clergy 
is  more  nearly  concerned;  which  may  occafion  theirj  to 
afTiinie  to  thcmfelve.s  the  unpardonnble  crime  offecing 
With  their  'jwn  eyes,  and  judging  with  their  own  under- 
ftandii^.gs.  That  convocation  very  well  knew  whatthey 
did,  which  in  1689  with  fo  much  indignation  reje8ed 
thof'c  propolals,  that  fome  of  our  mod  eminent  divines 


CRHISTIARITY   AS 


were  by  the  crown  authorifed  to  offer  them,  for  makitig 
alterations  in  the  liturgy;  particularly  in  leaving  the  cler- 
gy at  liberty  with  relation  to  the  Athenafian  creed. 

In  (hort,  whoever  in  the  leaft  refl.tls,  muft  needs  feef^ 
that  in  moft  churches  many  of  their  fundainental  articles 
are  defined  to  impofe  on  the   credulous  laity  ;  and  that 
the  priefts  themfelves  cannot  believe  them.     Can  the 
pope  of  Rome  any  more  believe  himfelf  infaliblc,  than 
the  Tartarian  pope,  or  lama,  be  ieves  himfelf  immortal  ? 
or  than  proteftant  priefts  (whofe  churches  are  founded 
on  private  judgment)  can  believe  they   have  a  right  to 
make  creeds  and  articles  for  the  people  ?  Can  even  iht 
Romifti  priefts  any  more  believe  they  can  pardon  fms, 
than  the  Bonzes  believe  the  nrtoney  they  borrow  in  this 
world,  fliall  be  repaid  to  their  creditors  in  the  next  ?  Or 
can  the  popifll  priefts,  though  they  made   the  laity   for 
many  ages  renounce  their  fenfes,  have  different  ideas  of 
the  bread  and  wine,  after  they  have  mumbled  over  certaih 
words,  than  they  had  before  ?  or  can  the  Lutheran  priefts 
believe  they  have  the  power  of  confubftantiation  ?  or 
the  calviniftical  priefts  think,  they  can  make  the  body 
and  blood  of  chrift  to  be  not  figuratively,  or.  not  indeed; 
but  verily,  and  indeed,  taken  by  the  faithful  ?  or  can  any 
of  thofe  priefts  believe  they  give  the  holy  ghoft  ?  or  that 
they   have    an  idelible    character  ?  or  that  there  can  be 
imperium  in  imperio  ?  or  can  the  popifti  priefts  any  more 
believe  their  legendary  traditions,  than  .he  pagan  priefts 
did  their  oracles  ?  or  fome  other  priefts  the  doftrine  of 
paflive  obedience?  or  the  cal  v  iniftical  articles  they  fo  fol- 
emiily    fubfcnbe  ?  or  that  awes    on  the  one  hand,   and 
bribes  on  the  other,   is  the    way  to  promote  the  proteft- 
2lnt  principle,  of  every  man's  being  obliged  to  judge  fof 
himfelf  in  all   religious   matters,   without  prejudice  and 
partiality  ?  or  an  hundred  other  things,  v^'hich,  with   the 
fame   gravity,  authority,  and  importunity,  they   impofe 
on  the  people  ? 

If  men,  notwithftanding  they  pretend  to  be  inwardly 
moved  by  the  holy-ghoft,  gointo  orders  as  they  take  to 
a  trade,  to  make  the  belt  of  its  myfteries  (and  all  trades 


OLD     AS     THE  CREATION. 


27; 


ihcir  myfteriesj;  and  are  bound  for  ihe  Hike  of  their 
maintenance,  10  mainiain  thofe  doflriiics  ul  icli  ii<i»!ntain 
then;  and  leli  ihey  (hould  noi  do  To,  aic  fhark'cd  wnh 
fubfcriptions  upon  fublcriprions  :  Can  thefe  men.  I  lay, 
under  all  the  prejudices  this  world  affords,  be  proper 
perloiKs  for  I  he  laiiy  to  depend  on  in  th(  choice  rf  their 
rclioion  ?  Or,  are  they,  who  are  not  permiued  to  cl'oofe 
their  own  religion,  til  to  choofe  religiofi  for  o'.hers?  In 
thiN  cale.  would  not  the  blind  lead  the  blind  into  the 
diich  of  popery,  &c.  And  I  think,  I  may  venture  to 
fay,  that  men  may  as  fafely  irurt  the  choice  of  iheir  re- 
ligion to  the  chance  of  a  dye,  as  to  the  chance  of  educa- 
tion ;  confidering  who,  for  lo  many  ages  have  had  the 
cooking  up  of  religion.  And  everyone  mufl  fec,thai  ihofe 
things,  which  arc  brcmght  into  reliijion.  contrary  to  the 
end  of  it,  as  tiiey  are  inconfiflcni  v.idi  the  inierelt  of  ihe 
people,  fo  they  favor  more  of  art  and  learning,  than  to 
belong  to  fiinple  men;  efpecially  in  thoie  limes  they 
were  introduced.  And  as  Adam  Paid  to  God,  The  wo- 
man,' whom  thou  gaveft  to  be  with  me,  fhe  gave  me  of 
the  tree,  and  1  did  eat;  fo  might  the  people  fay  of  their 
prielh.  did  ihc^  believe  ihcm  jure  divino  ;  "  The  pricfts 
thou  gaveft  us,  deceived  us,  and  v,e  have  been  de- 
ceived." 

B.  This  is  too  feverc. 

A.  You  know,  that  ihofc  few  good  men  among  the 
ectlefialUcs,  have  (aid  as  much  of  their  own  body;  and 
therefore,  I  ihx\\  only  mention  what  Picus  Mirandula 
had  the  courage  to  (ciy  to  Leo  the  tcnih,  and  the  Laieran 
council :  He  after  having  complained,  that  all  orders 
of  men  were  debauched  by  the  clcrgv,  lavs,  Nee  fane 
viinvu,  quando  malum  -cmne.  prodire  de  tcmplo  Johannes 
ChryfoftovuLS  cenftt ;  &  hieroncmus  Jcribit.  Je  invemjfe 
neminem  qui  Jeduxent  papules,  pr(£te7  quam  Jaetr dotes. 
Though  ii  was  not  always  they  could  conupt  diem;  for 
the  ceiebra'ed  St.  Ambrofc  lays,  Pltrumq  ;  clerus  erra- 
vit,  facerdctis  niUavit  fentcntia,  c  vites  ruvi  ffculi  ifti- 
us  lerrcno  rege  fcnfcmnt,  popv.lus  Jidem  prcpriam  rejcr-- 
'Davit, 

LI 


274  CHRISTIANITY    AS 

This  can  be  no  refleftions  on  the  ecclefiaftics  among- 
us,  who  abhor  all  ihefe  principles,  by  which  their  pre- 
deceffors  euflaved  men  borh  body  and  foul ;  and 
^vho  maintain  no  opinions,  however  advantageous  to 
the  order,  that  are  againft  the  public  good;  and  are  fo 
far  from  promoting  perfecution,  that  by  their  example 
as  well  as  writings,  they  have  highly  contributed  to  that 
humanity,  charity,  and  benevolence,  Y'hieh,  to  the 
great  grief  of  others,  is  daily  increaGng  among  men  of 
the  mod:  different  perfualions.  Thus,  where  the  clergy 
are  good,  the  people  of  courfe  will  be  fo ;  and  thereforcj 
fuch  clergymen  (of  which,  perhaps,  we  now  have  more, 
than  have  ever  been  in  the  church  fince  Conftantine's 
time;)  cannot  be  too  much  efteemed,  for  conquering 
the  ftrong  prejudice  of  education,  and  the  ftronger  of 
intereft.  And  they,  ceftamly,  ought  to  be  as  much  va- 
lued by  the  laity  for  fo  unufual  a  generofity,  in  defend- 
ing the  common  rights  of  mankind;  as  they  are  hated 
by  their  brethren,  for  giving  up  ihofe  claims,  by  which 
they  have  at  all  times  commanded  the  purfes,  as  well  as 
the  confciences  of  the  people;  when  too,  they  could 
not  but  be  fenfible,  what  they  were  to  expe£l  from  their 
reftlefs  enemies  -.  whether  they  fliould  be  permitted  to 
exert  themfeives. 

And  here  I  cannot  omit  faying,  that,  if  he,  who  befl 
defends  the  church,  beft  deferves  to  rule  it;  juftice  has 
eminently  appeared  in  the  promotion  of  that  perfon, 
Tiow  happily  prefiding  over  it;  who  fo  early  put  a  flop 
to  the  boaftcd  triumphs  of  the  abUfl  adverfary  our 
church  ever  had;  and  has  fince  prote6)ed  it  againft  its 
worft,  its  domeftic  enemies,  treacheroufly  undermining 
the  conftitution;  who,  as  he  treats  all  with  that  conde- 
fcending  goodnefs  infeparable  from  true  greatnefs,  fo  be 
encourages  piety  and  viriue,  without  diftinftion  of  par- 
ties :  And  though  he  has  with  equal  prudence  cxpofed 
both  pop ifii  and  proteftant  perfecution;  yet  both  the 
Sorbonne  and  Geneva,  however  differing  in  moft  other 
things,  agree  in  owning  fo  iiluRrious  a  merit.  And  I 
snay  challenge  all  church-hilfoiy  to  fiiew  three  fuch  hi- 


OLD    AS    THE    CREATION. 


«75 


'ftiops,  as  to  the  honor  of  the    revolution,  have,  fincc 
that  blefled  time,  fuccccded  one  another  at  Lambeth. 

I  mu(t  beg   your  patience  for   adding,  on  this  inex- 
hauftible  fubjttl,  one  reafon  moie,  for  mens  being  go- 
verned bv    things  rather  than  words:    It  has  been  a  ge- 
neral  praQice   with    the   introducers   of  civil    tyranny, 
though    they    changed   the  form  of  Government,  to  re- 
tain the  old  names;  the  better  to  hinder  the  people  from 
being  fenfible   of  the  change  :   And  may    not  this  have 
happened  in  church-matters  ?  And  may  not  ccclefiaflical 
tyranny    be   brought   in,    and    fupportcd   by   the   fame 
means?  Has  not  this  very  term  church,  had  a  different 
meaning  put  on  ii,  from   what   it  has  in  the   original  ? 
And  is  not  the  Greek  word  fometimcs  tranflated  affem- 
bly,  {omeiiuies  church ;  the  better  to  confound  the  rights 
of  the  church,  or  people,  as  that  word   in  fcripture  al- 
ways fignifies  ?  In  one  of  our  articles,  the  church  is  de- 
fined to  be  a  congregation  of  the  faithful.  Sec.  yet  is  it 
not  every  where  el  fe  taken  for   the    clergy?  When  it  is 
laid  in  the  very  next  ariicle,    "  The  church  has  power 
to  decree  rites  and  ccrem()nies,  and  authority  in  matrers? 
of  faith  ;"  is  it  meant  of  the  congregation  of  the  faithful  ? 
And  is  not  a  conftani  practice  among  Tome  men,  to  talk 
of  the  power  and  authority  of  the   church,  when  they 
only  mean  their  own;  in  hopes  to  make  that,  which  o- 
iherwife  people  might  ftart  a^,  go  down  under  its  lacrcd. 
name  ? 

Are  the  people  now  taught  to  conceive  the  fame  thing 
by  the  word  bifhop,  as  it  means  in  the  original ;  where 
bifhop  and  prefbyter  are  fynonimous  tertns  ?  Is  it  noc 
to  prevent  their  I'eeing  it,  that  we  tranflate  the  Greek 
word  romciimes  by  o\  erfeer,  fometimes  by  bifhop  ?  For 
the  firll  three  or  four  centuries,  every  congregation  had 
its  own  bifhop,  who  was  conftantly  obliged  to  refide, 
and  to  orficiatc  in  the  parifli-thurch  :  And  as  among  the 
Jews,  the  ruler  of  one  fynnagogue  had  nothing  to  do  in 
any  other;  fo  among  the  primitive  chriftians  (whofe 
■dilciplinc  was  accommodated  to  that  of  the  Jews,)  it 
v.'ould  have  been  thought  highly  anti-chriilian,  and  irtr 


3^6  CHIRSTIANITY   AS 

vading  the  rights  of  his  brethren,  for  one  bifbop  tohav6 
m<>re  than  one  altar,  or  commiinion-tahle.  But  things 
continually  changing,  a  parifh  bifhop,  maintained  by 
the  alms  of  hi;*  con£;regation,  commenced" a  bifhop,  not 
only  c  f  many  panfhes,  but  of  a  whole  province;  nay, 
of  many  provinces,  with  the  titles,  pomp,  and  grandeur' 
of  piinccs;  and  at  la(t,  to  an  univerfal  bifhop,  pope,  or 
vice-god. 

The  only  church  that  has  now  anv  pretence  to  prim« 
itive  epifcopacy,  is  that  of  North  Britain  ;  where  fince 
the  b'eflTed  revolution,  a  parity  of  parifli-bifhops.  has 
been  ettdblifhed  :  If  you  want  fully  to  underftand  the 
conftiiution  of  the  primitive  church,  in  this,  and  all  o* 
ther  poinis,  you  need  only  read  the  inquiry  into  the 
conffituiion.  difcipline,  unity  and  worfhip  of  the  prim- 
itive church,  &c.  written  by  the  greatefl  criic#. divine, 
and  lawyer,  of  this,  or,  perhaps,  any  other  age. 

*[Is  not  deacon  a  new  office  under  an  old  name,  ancj 
are  not  overleersi  of  the  poor  the  true  fcripture  dea- 
cons?] And  what  o;her  re?fon  can  be  afligned,  why 
DiAcoNos,  Rom.  xvi.  i.  IS  not  rendered  diaconefs, 
as  well  as  elfewhere  deacon,  but  fervant  of  the  church; 
except  It  be  to  hinder  the  people  from  perceiving,  that 
there  was  in  the  days  of  the  apofilcs,  an  order  of  wo- 
rnen,  who  had  fomething  more  to  do  in  the  church  than 
to  fweep  it ;  and  who,  even  at  the  council  of  Nice 
(Can.  iQ.j  arc  reckoned  among  the  clergy  ?  Did  herefy^ 
or  Irbifni.  (ihofe  leligious  fcare-crow?,  as  the  memora- 
ble Mr.  Hrfles  calls  them;)  fi^nify  any  fuch  thing  in  the 
dayb  of  (he  apollles,  as  afterwards,  to  ihe  infinite  preju- 
dice of  chrif^endom,  they  wtre  made  to  n^ean .?  Why 
do  we  give  the  name  of  prief^  to  the  jewifh  facrificer, 
as  well  as  to  »he  chriflian  elder  (ibings  fo  widely  differ- 
ent); but  to  make  people  believe  the  latter  b.avc  a  di- 
vine right  to  every  thing,  which,  under  the  theocracy, 
belC)nged  to  the  former.?  And  as  in  the  New  Teftament 
the  preachers  of  the  gofpel  are  never  termed  iereis,. 
or  priefts;  fo  Scaliger  remarks  that  the  word  lo  applied^ 
Js  not  to  be  met  with  till  after  Juflin's  time. 


OLD   A3   TITE   CREATION'.  2'J'f 

*  Has  ihe  word  clcrcjy  the  fame  meaning  now,  as  in  the 
New  Teftiimcnj,  where  it  is  taken  in  oppofition  hy  thofc 
we  now  call  fo  ?  And  did  not  ecclcfuft  c.d  tyranny,  and 
thr  ingrofTing  that  name  by  the  minirtcrs  of  ihe  churchy 
commence  tooeihcr  ? 

Nor  is  it  difficult  to  Tee  the  reafon,  why  the  word 
BAPTI20  was  not  tnmfldted  but  naturalized;  (incc 
the  people  w  uld  thcrt  have  perceived,  that,  not  fprnik- 
ling,  but  dipping,  or  immerfing,  was  meant  by  it  ;  but 
fhould  any  now  (To  much  cullom  has  prevailedj  fay 
Jr)lin  (he  dipper,  inllcad  of  John  the  baplift,  people 
would  think  it  profane. 

If  words  have  been  ihus  ar'fully  manngcd  in  relation 
to  ihinos;  have  not  people  much  more  reafon  to  fufpeft 
the  f-tnie  inana'^cmcni  in  rcl.iiion  to  Iprcula'ivc  points, 
where  words  allow  a  greater  laiitude  ?  If  zeal  hnd  had 
ihe  fame  meaning  in  afier-timcs  as  in  the  fcripture.  it 
hrid  never  occafioncd  {o  much  mifchicf.  And  what  mif- 
ehief  have  n6t  thofe  two  mifinterpreted  words,  zeal  and 
church,  hv  'ne  artful  manaoemcnt  (^fdefigning  men, 
occnfioned  ?  Nay,  is  not  relit?,ion  made  lo  figmfv  fome- 
thing  very  difif-rcnt  from  what  it  does  in  fcripture?  How 
few.  when  they  hear  thai  word,  think  of  the  dcfcrip;ion 
given  by  St.  Jame^,  cf  pure  and  undenlcd  religion  ?* 
What  abfurditirs  have  not  people  bron<;h«  intoreligion, 
by  Hxing  a  lenfe  on  the  word  myilery  unknown  to  the 
fcripture?  Nay,  have  not  fome  people,  if  the  univerfity 
of  Oxford  is  a  good  judge,  sdvanrcd  falle.  impious,  and 
heretical  do8rincs  concernini; 'he  Godhead,  in  declaring 
the  three  perfons  are  three   difiin8,    i^ifiiiiie   minds,  or 

fpirits  ;  tho'  now  revived  by  Dr.  W d,  with  the 

applaufe  of  ihofe  who  before  condemned  it  ?  And  did 
T^ot  they,  who  efpouft  d  iho(o  do6irines,  reprcfent  iheir 
adverfaries  as  abiurd  Sabellians  ;  in  either  maki-ig  the 
three  perfons  in  the  divine  being,  to  be  analagous  to 
three  pollurcs  in  a  human  being,  (for  this  was  the  utmoft 
Dr.Souih's  divinity  could  reach  \.o);  or  wuh  Dr.  Wal!i5> 

**    lam.  i.  27. 


«7^  CHRISTIANITY   AS 

three  fomewhats,  of  which  they  themfelves  had  no  idea  ? 
Good  God  !  what  pains  men  take  to  deface  the  idea, 
which  the  light  of  nature  as  well  as  the  fcripture  gives 
of  God  ;  and  which  every  one  conceives,  when  he  hears 
him  mentioned  on  either  a  natural,  political,  or  religious 
account  ! 

In  fhort,  was  it  not  running  too  far  from  our  prefent 
purpofe,  it  would  not  be  very  difficult  to  (liew,  that 
there  are  very  few  terms  in  fcripture,  which  have 
things  of  moment  depending  on  them,  but  what  have  loft 
their  original  meaning  to  become  orthodox. 

If  they,  who  have  the  tranflating  any  old  book  capa- 
ble of  VciQly  different  fenfes,  make  it  fpeak  what  is  mofl 
for  their  intcreft  ;  mufl  not  others  be  very  good  men 
indeed,  who  will  find  fault  with  a  tranflation  in  fuch 
points  as  make  for  their  common  "advantage  ;  or  be  at 
the  pains  in  fuch  cafe,  to  difcover  any  favorable  addi- 
tions, fubftradions,  or  alterations  that  might  have  been 
made  in  the  fcriptures  or  other  ancient  writings?  efpe- 
cially  if  it  be  true  what  Mr.  Wifton  complains  of, 
that  "  It  is  frequently  in  the  mouths  of  the  writers  for 
the  church,  that  fome  things  are  to  be  concealed  for 
fear  they  gratify  atheifts  and  deifts;"  and  fays,  "  Cer- 
tainly, nothing  prejudices  them  more  than  fuch  procecd- 
ure  and  expreffions,  while  they  thereby  perceive  remains 
of  pious  frauds  every  where,  and  fufpe6l  it  has  been  fo 
from  the  beginning.  They  fee  they  are  not  to  be  let 
plainly  into  the  truth  of  fa£ls,  but  to  be  managed  with 
cunning,  and  worldly  prudence,  for  fear  of  being  dif- 
gufted  at  Chriftianity." 

Muft  not  the  people  be  at  a  lofs,  when  they  fee  how 
differently  the  lexts  in  the  moft  momentous  parts  are  in- 
terpreted ?  Dr.  S.  Clark  has  reckoned  up  more  than  1250 
texts  relating  to  the  doftrine  of  the  trinity  ;  and  how 
few  of  them  are  interpreted  alike  by  the  contending 
parties  ?  It  is  chiefly  owing  to  thefe  difJe/ent  interpreta- 
tions, that,  where  force  has  not  interpofed,  it  has  from 
age  to  age  been  difputed,  whether  we  have  but  one,  or 
more  than  one  object  of  fupreme  worfhip.     A  point. 


OLD    AS   THE   CREATION.  279 

Avhich,  was  reafon  allowed  to  be  a  competent  judge, 
would  not  meet  with  the  lead  difficulty  ;  and  had  we  a 
Bible  tranfldtcd  by  unitarians,  niany  texts  would  be  very 
differently  tranflaied  from  what  they  are  atprefent;  and 
fome  left  out  as  forged.   When  fo  judicious  a  divine  and 

critic  as  the  now   bifhop  of   A fays,  "  We  fhould 

have  more  of  the  true  text  by  being  lefs  tenacious  of  the 
printed  one  ;"  mull  not  that  give  great  uneafinefs  to  ihofc 
who  have  nothing  to  trull  to  but  the  printed  text  ?  And 
will  this  uneafinefs  be  abated  by  his  affirming  that 
*' it  may  with  great  truth  be  faid  of  Chillingworth  (the 
greateft  champion  the  proteftant  caufe  ever  hadj  that  he 
was  abler  at  pulling  down  than  building  up  ;  towards 
which  little  can  be  cxpcfted  from  one,  who  is  hy  his 
own  arguments  pufhtd  fo  hard  in  the  defence  he  would 
makeof  proteftanil'm,  that  he  has  nothing  left  but  to  cry 
out,  the  bible,  I  fay,  the  bible  is  the  religion  ofproteft- 
ants."  Nay,  muft  not  that  uneafinefs  be  very  much  in- 
creas'd  by  divines,  perpetually  endeavoring  to  mend  by 
their  criticifms  feveral  capital  places  in  the  facred  writ- 
ers ;  nay,  who  pretend  daily  to  make  new  and  momen- 
tous difcoveries  ?  How  muft  their  hearers  be  edified, 
when  they  tell  them  it  is  thus  or  thus,  in  fuch  an 
ancient  manufcripi,  father,  or  alTcmblv  of  fathers  ;  or 
cry,  it  is  rendered  more  agreeable  to  the  mind  of  the  ho- 
]y  ghoft  in  the  feptuagint,  vulgar  Latin,  Syriack,  ChaN 
daick,  Eihiopic,  Coptic,  Goihick,  or  fome  other 
verfion  ? 

If  no  court  of  judicature,  though  in  a  thing  of  fmall 
moment,  will  admit  of  a  copy,  though  taken  from  the 
original,  without  oath  made  by  a^ifinterefled  perfon  o^ 
his  having  compared  it  ;  becaulcthe  Icall  midakc,  a 
various  pointing,  a  parenthefis,  a  letter  mifplaced,  may 
alter  the  fenfe  ;  how  can  we  abl'olufciv  depend  in  things 
of  thcgreatefl  moment  on  voluminous  writings,  which 
have  been  fo  often  tranfcribed  by  men,  who  never  faw 
the  original ;  (as  none,  even  ol"  the  mo  ft  early  writers 
pretend  tliey  did] :  And  men  too,  who  even  in  the  car- 
liefl  times,  if  we  may  iud -c   bv  the  number  of  f'^'gcd 


fiSo  CRHISTIANITY   J^S 

paffa^es,  and  even  forged  books,  would  fcriiple  no  pi- 
lous frauds,  And  tunu^h  there  have  been  innumerable 
copies  of  the  New  Teftament  lofl,  which,  no  doubt, 
had  their  different  readings,  yet  as  ir  Itands  at  prefentj 
we  are  told,  there  are  no  lefi  than  thirty  ihoufand  vari- 
ous readings. 

B.  Though  there  are  fo  many  various  readings,  yet 
does  not  that  great  critic,  Dr.  Beniley,  in  hi**  prfjpofal 
for  priming  by  fubfcription,  anew  ediiitMi  of  :he  New 
Teftamem,  affure  the  world,  ''  That  ou:  of  a  bbvrinih 
of  thirty  thouCand  various  readings,  uhirh  croud  the 
pages  of  our  prefent  beft  editions,  all  put  upon  an  equal 
credit  to  the  offence  of  many  good  perlons,  that  his 
cinemas  he  calls  it,  fo  leads  and  extricates  lis,  that  there 
will  be  fcarce  two  hundred  out  of  fo  many  thoufands, 
that  can  deferve  the  leaH  confideraiinn. 

A.  Has  this  cri(ic  loft  his  clue,  and  'o  forced  to  drop 
the  noble  defign  of  afccrtaining  the  tex'  <»f  (he  Ncv;  Tcf- 
tament,  and  let  the  thirty  thou  (and  vari  .us  readings  re- 
snain  on  an  equal  foot  to  the  off.Mjce  of  man\  gcx^d  per- 
fons  ?  who  will  now  as  much  defpair  of  leemg  it  done, 
as  they  do  of  Mr.  Whilton's  reftoring  ihe  nue  t(  xt  of  the 
Old  Teftament  j  which,  he  fays,  *•  Has  been  greaily 
corrupted  both  in  the  Hebrew  and  Septuagint  by  the 
Jews,  to  make  the  reafonings  of  the  apoltles  from  the 
Old  Tcftamenl  inconclufive  and  ridicult>us. 

Dr.  Beniley,  certainly,  ought  to  go  on  with  his  pro- 
pofal ;  becauie  the  world  will  hardly  take  the  Docior's 
word,  that  in  a  book,  where  moft  things  are  owned  to 
be  of  the  greateft  moment,  there  fhould  be  fo  many  va- 
rious readings  of  no  moment ;  though  one  or  two  may 
be  of  that  confequence,  as  to  deOroy  the  defign  of  the 
whole  book.  In  a  prefcription  where  there  are  ever  i'o 
many  wholcfo;T>e  drugs,  if  a  poifonous  one  happens  to^  he 
mixed,  it  tnay  turn  ihe  whole  into  rank  pcifon.  If  the 
do6kine  of  the  trinjfy  is  of  the  greaicft  moment,  was 
not  the  church  highly  concerned  to  prevent  vaiious 
leadings  in  that  imporiani  point,  as  well  a§  iome  forged, 
texts  ? 


OLD     AS     THE  CREATION.  28 1 

Had  ilic  fcripturc  been  better  guarded  in  many  other 
matters  of  confcqucnce,  there  could  not  have  been  ("o 
many  texts  feemingly  clafliing  with  one  another;  that 
there  are  (uch,  is  denied  by  none :  Dr.  Scott  lays  it 
down  as  certain,  that  "  that  opinion  is  fallc,  or  of  little 
moment,  that  has  but  one,  or  two  texts  to  countenance 
it  ;  and  that  very  dubious,  which  has  none  but  obfcure 
texts  to  rely  on  ;  but  when  there  are  more,  and  much 
plainer  texts  for  it  than  againft  it,  it  mufl  be  falfe." 

And  another  judicions  divine,  Burnet,  fays  that 
*•  our  faith  is  not  to  be  built  on  lingle  texts,  becaufe 
they  may  have  been  corrupted  ;  though  we  have  no 
manufcript  to  point  out  lo  us,  that  the  other  manufcripts 
have  been  fo  corrupted  in  ihcfe  pafTages."     But, 

If  wc  cannot  depend  on  fingle  texts;  and  where 
there  are  feveral,  the  plained  are  to  carry  it  ;  the  dif- 
ficulty will  be  to  know  which  are  the  plained  ;  fincethe 
different  fc8s  of  chrillians  have  ever  pretended,  that  the 
p'.ainelt  texts  arc  on  their  fide  ;  and  wondered  how  their 
advcrfaries  could  midake  their  meaning. 

The  plain  texts  from  St.  Audin's  Days,  at  lead  in  the 
Wed  were  all  in  favour  of  prededination  ;  and  upon 
thofe  plain  texts  the  articles  ofourmod  excellent  church, 
and  all  other  Proicdant  Churches  arc  founded  :  it  is  true 
in  Queen  Elizabeth's  reign,  there  were  fome  few  among 
the  inferior  clergy  for  free-will  ;  but  then  thofe  incorri- 
gible free-will  men,  as  they  were  called,  were  by  the  di- 
re6iion  of  the  Bilhops,  lent  to  prifon  ;  there  to  live  on 
hard  labour,  till  they  repented  of  their  errors.  But  fince 
the  court  in  Charles  I's  reign,  helped  to  open  the  eyes 
of  our  divines,  they,  no  longer  blinded  bv  their  articles, 
clearly  fee,  thai  all  thofe  plain  texts  (and  what  a  number 
are  mudered  up  on  both  fidesj  are  all  for  free-will  ; 
againd  which,  now,  there  are  none  but  are  looked  on 
as  incorrigible. 

B.  Though  thofe  books,  which  contain  the  tradition- 
al religions  of  other  nations,  have,  notwithdandingall  the 
care  taken  to  prevent  it,-  been  mixed  with  fables  and 
mondrous  tales ;  yet  we  fay  that  the  fcripture,  efpecial- 

M  m 


'2  62-  CHJRISTI  AIn' iTV    AS' 

the  new  teftament,  though  there  are  ever  fo  many  vari- 
ous readings  mud  needs  be  free  from  all  errors  of  con- 
fequence  ;  becaufe  that  being  defigned  by  God  for  a 
plain  and  unalterable  rule,  for  the  aQions  of  mankind, 
cannoi  but  be  fo  guarded  by  providence,  as  to  hinder 
any  miftakes  of  moment. 

A.  Your  reafoning  I  grant,  holds  good  in  relation  to 
ihe  law  of  nature,  which  equally  obliges,  at  ail  times  and 
places,  the  whole  race  of  mankind  ;  but  then  that  de- 
pends-not  on  the  knowledge  of  any  language  dead  or 
living;  or  on  the  flvill,  or  honefty  of  tranfcribers,  or 
tranfiators  ;  but  on  that,  which  as  it  is  apparent  to  the 
Tvhole  world,  fo  it  is  not  in  the  power  of  mortals  to  alter  ; 
viz,  the  unchangeable  relation  of  things,  and  the  duties 
rel^ul ting  from  thence. 

"  The  trar.fcribers  of  books  (as  that  learned  and  ju- 
dicious critick  Daille  obferves)  "  have  been  guilty  of 
innumerable  miftakes  ;"  and  that  St.  Jerom  (the  moft 
learned  of  the  fathers]  complains,  "  they  wrote  not 
what  they  found,  but  what  they  underltood  :"  and  he 
gives  Indances  of  attemp  s  made  on  the  New  Teftament 
by  the  orthodox  themfelves ;  particularly  St.  Epiphani- 
us,  for  faying.  *•  that  in  the  true,  and  moft  correct  co- 
pies of  St.  Luke,  it  was  writ,  that  Jefus  Chrift  wept ;" 
and  that  this  paftlige  had  been  alledged  by  St.  Irenccusy 
hut  as  the  catholicks  had  blotted  out  the  word,  fearing 
that  the  hereticks  might  abufc  it.  The  fame  St,  Jerom 
fays,  the  iaft  twelve  verfes  in  th?  laft  chapter  of  Mark 
were  left  oufin  moft  Greek  Bibles;  Omnibus  Gnrcicd 
Libris  pcne  hoc  capitulum  non  habentibus.  Grotiua 
imputes  this  omiHion  to  the  tranfcribers  :  but  Maldonat 
will  not  allow  of  Grotius's  Reafon,  becaufe  he  fays,  Luke 
and  John  diflfer  more  with  Mathew  than  iMark  does. 
Major  enim  inter  illos  &  MaUhce-ivi,  quam  inter  Mat- 
th(zum  &  Marcum  apparet  repugnantia. 

Hilary,  fpeaking  of  Chrift's  bloody  fweat,  and  the 
angel  fent  to  comfort  him  fays,  Nee  fane  ignorandum  no- 
bis ejl^  in  Gra^cis  &  Lotinis  cadicihus  compluribits,  de. 
adveniente  Angelo,  vel  de  fudore  /anguine o  nihil  fcrip- 
tum  rcpcriri.     This  St.  Jerom  feems  to  comnrm. 


0Ll3    Ai    THE    CRtAirON.  283 

For  my  part,  I  think,  that  at  lead,  till  we  are  extri- 
cated by  Di.  Bentley's  clue,  the  befl  w;iy  not  to  be 
inillaken.  is  to  admit  all  for  divine  {cripture,  that  tends 
to  the  iionor  of  God,  and  the  good  of  man  ;  and  no- 
thin^  which  does  not.  This  clue,  I  think,  will  extri- 
cart;  die  learned  as  well  as  unlearned  out  of  many  o- 
thei'wife  inluperable  difficulties  ;  and  make  the  laws  of 
God,  which  way  foever  revealed,  entiiely  to  aL>rce  ; 
and  deltroy  that  abfurd  notion  of  God's  acting  aibitra- 
iilv,  and  commandinjj  for  commandin<:-fake  :  and 
does  not  St.  Paul  luppofe  no  Icripture  to  be  divinely 
inlpircd,  but  what  is  prolilablc  for  doflrine,  for  re- 
proof, for  corre6iion,for  inftrutlion  in  righteoufnefs*  ? 
and  if  this  be  the  teft,  ought  we  to  adtnic  any  thing  to 
be  writ  by  infpiration,  though  it  occurs  ever  fo  often 
in  fcripture,  till  we  are  certain  it  will  bear  the  teft  ; 
and,  indeed,  was  it  otherwife,  we  fhould  be  in  a  lad 
condition,  {ince  there  is  fcarce  any  opinion,  though  e- 
ver  fo  abfurd,  or  ridiculous,  but  has  its  vouchers,  who 
quote  texts  on  texts,  for  its  fupport.  Good  Lord  ! 
wh.it  a  load  have  the  different  parties  laid  on  it,  by  their 
not  obferving  this  Rule  ?     But, 

Could  we  fuppole  any  diflfev^nce  between  natural 
and  traditional  P.eligion  ;  to  prefer  the  latter,  would 
be  aQing  irrationally  ;  as  that  prophet  did,  who  went 
contrary  to  what  God  had  commanded  him  by  an  im- 
mediate revelation  :  becaufe  a  known  prophet  alTurcd 
him,  he  had  a  different  revelation  for  him.  A  crime 
fo  henious  in  the  tyes  of  the  Lord  that  he  deflroyed 
this  prophet  after  a  mofl  fignal  manner  ;  though  he 
had  to  plead  for  himfelf,  that  the  prophet,  who  fpoke 
to  hi.'n  in  the  name  of  the  Lord,  could  have  no  interefl 
in  deceiveing  him  ;  and  that  their  was  nothing  in  the 
command,  but  might  as  well  come  from  the  Lord,  as 
what  hnnlelf  had  received.  And  it  is  werth  obferving, 
that  the  lying  prophet  was  fo  iar  from  being  punifticd, 
that  th'.'  Lord  continued  to  him  the  gift  of  prophecy  ; 

*  '.'.  Tim.  iii.  16. 


0'84  CHIRSTIANITY   AS 

nay,  pronounced  by  his  mouth  the  doom  of  the  pro- 
phet, he  fo  fatally  deceived. 

B.  why  is  this  more  worth  obferving  than  the  cafe 
of  Abimelech,  who,  upon  both  Abraham's  and  Sarah's 
lying  to  him,  took  Sarah  as  the  Lord  himfelf  owns,  in 
the  integrity  of  his  heart;  and  though  he  fent  her  back 
untouched,  and  gave  confiderable  prefents  to  both  wife 
and  hufband  ;  yet  neither  he,  nor  his,  were  to  be  par- 
doned, till  Abraham  (the  offending  perfonj  being  a  pro- 
phet, was  to  pray  for  him  :  fo  Abraham  prayed  unto 
God,  and  God  healed  Abimelech,  and  his  wife,  and 
maid-fervants  ;  and  they  bare  children.  And  yet  this 
holy  prophet  v/asfoon  after  guilty  of  a  very  barbarous 
a6tion,  in  lending  out  Hagar,  whom  Sarah  had  given 
him  to  wife,  and  his  fon  Ifhmael,  to  perifh  in  the  wil- 
dernefs  ;  for  no  other  reafon,  but  becaufe  Sarah  had 
feen  the  fon  of  Hagar  mocking  ;  and  it  is  likely  they 
had  both  perifhed,  had  not  an  angel,  calling  out  of  hea- 
ven, direfcted  Hagar  to  a  well  of  water.  And  perhaps, 
the  fame  angel,  who,  when  fhe  before  fled  from  Sarah, 
who  had  dealt  hardly  with  her;  bid  her  return,  and 
fubmit :  But  in  this  lafl  domeflic  quarrel,  God  him- 
felf miraculoufly  interpofes,  and  fays,  in  all  that  Sarah 
has  faid  unto  thee,  hearken  unto  her  voice.*  But  beg- 
ging pardon  for  this  interruption,    pray  go  on. 

A.  We,  certainly,  ought  to  adhere  ftridly  to  the  light 
of  nature  ;  if,  (as  a  learned  and  reverend  critic,  Nye, 
obferves)  "  It  muft  be  allowed  by  tlie  judicious  and 
impartial,  that  man)^  corruptions  are  found  in  ourpre- 
fent  copies  of  the  holy  bible  ;  and  that  we  have  not 
now  this  blelfed  book  in  that  perfedion  and  integrity, 
that  it  was  firfi;  written.  It  is  altered  in  many  places, 
and  infomeofthe  greated  moment. — I  could  prove,  I 
think,  by  u^ndeniable  and  unavoidable  inftances,  what 
Mr.  Gregory  of  Oxford  fays  in  his  Preface  to  forne 
critical  notes  on  the  fcripture,  that  he  pubiifhed.  There 
is  no  Author  whatioever,  fays  this  learned  crinc.   that 

*  Gen.  XX.  6.   ij.  xvi.  3.  xxi.  9.   tg.  xvi.  6.  9.     xxi.  32. 


OLD    AS    Tllh    LKKATION'.  £85 

has  fuflerecl  fo  much  by  the  hand  of  tiitu-  as  ihe  bible 
has."  It  this,  1  l.i)',  nuiQ  be  aUcMvcd,  oiii»ht  we  not 
in  Older  to  prevent  .ill  miflakcs,  in  the  firll  place  togcr 
clear  Ideas  ot  the  moral  chnrarter  of  the  divine  being  ; 
and  when  by  realons  much  (Ironger  than  any  drawn 
from  human  tradition,  we  have  dilcovered  his  charac- 
ter,  0!i(.]ht  we  not  to  compare  what  we  are  told  of  him, 
by  what  we  already  know  of  inm,  and  fo  judge  of  what 
men  teach  us  concerning  God,  by  what  God  himfclf 
teaches  us  ;  for  we  are  all  taught  of  him  ;  and  then  we 
fliall  be  as  certain,  as  there  is  a  God  pcrfeclly  wife,  and 
infinitely  good,  that  no  doCtrincs  can  come  from  him 
that  have  not  thcfe  charatlers  llamocd  on  them.  Thus 
iver^  there  more  falle  readings  crept  into  the  Icripture 
than  thele  divines  fuppole,  yet  we  might  Hill  know  our 
duty  ;  and  be  certain  that  by  doing  our  bell  to  pro- 
mote our  mutual  happinels,  we  anfvvcr  the  end  of  our 
Creation  ;  and  that  if  we  deviate  from  this  rule  for  the 
fake  of  what  depends  on  hum  in  tradition,  we  quit  cer- 
tainty for  that,  which  is  not  pretended  to  amount  to 
more  than  Probability. 

And  it  is  no  fmall  encouragement  for  us  to  obfervc 
this  rule,  fince  wc  lind,  that  men,  if  like  pedants,  or 
fchool-mafters,  they  read  books,  not  to  examine  the 
force  and  cogency  of  the  arguments  they  meet  with  ; 
but  for  the  fake  of  words  and  phrafes,  without  conhder- 
ing  the  nature,  rcafon  and  tendency  of  things ;  under- 
ftanding  very  little  of  things.  Have  not  great  numbers 
from  age  to  age,  though  men  of  good  natural  parts,  had 
their  uoderftandings  confounded  by  thus  injudicioufly 
employing  them  ;  and  inftcad  of  cleaiing  doubts  increaf- 
cd  them  ;  and  filled  the  world  with  ufeleis  eriiicifrns, 
and  trifling  difputes?  While  they,  who  made  words 
give  place  to  things,  and  argued  from  the  relation  things 
bear  to  each  other,  have  (hewn  ihenilelves  able  cafu- 
ills;  and  inriched  the  world  with  mod  ufcful  dilcourfcs, 
for  promoting  the  honor  of  (*od,  and  the  good  of  man. 
N  And  therefore,  wc  arc  often  ca  itifjiied  by  the  heft  au- 
thors, not   to  (lick  too  dole  to  the  letter  in  rcadintj  the 


286  CHRISTIANITY   AS 

•fcripture  -,  fince  they  fay  the  ftyle  of  holy  writ  is  far  from 
being  exaft;  and  that  the  laying  too  great  ftrefs  on 
words,  has  been  the  occafion  of  mod  of  the  difputes  a- 
mong  chriftians. 

To  fhew  how  little  we  are  to  depend  on  words  and 
phrafes ;  they  fay,  a  number  of  texts  might  be  produc- 
ed to  prove  Mofes  to  be  a  God:  "  For  he  is  called 
God  and  Lord  * ;  and  prayed  to,  under  that  appella- 
tion, to  forgive  fint;  has  attributed  to  the  fame  mira- 
culous work  of  bringing  the  children  of  Ifrael  out  of 
Egypt,  as  is  afcribed  to  God;  that  the  Ifraelites  did  be- 
lieve in  him,  as  well  as  in  the  Lord  '^^  and  were  requir- 
ed fo  to  do  ;  that  he  promifed  rain  in  due  feafon  to  fuch 
as  keep  his  com.mandments;  and  to  Jofliua,  that  he 
would  be  with  him  in  carrying  the  people  into  Canaan; 
although  as  a  man,  he  was  to  die  before:  That  he  did 
great  works;  yea,  miracles  in  the  fight  of  the  Ifraelites, 
on  purpofe  that  they  rnight  know  that  he  v;as  the  Lord 
their  God^ ;  that  Aaron  is  faid  to  be  his  prophet]],  which 
is  proper  to  the  true  God  only  ;  and  in  fine,  that  the 
Ifraelites  were  baptized  unto,  or  into  Mofes  1[. 

Thefe  authors  tell  us,  that  in  the  Ethicks  of  Arifto- 
tle,  in  the  offices  of  Tully,  in  the  moral  treatifes  of 
Grotius,  Puffendorf,  &c.  the  nature  and  reafon  of  our 
duties,  the  connexion  between  them,  and  the  depend- 
ance  they  have  on  one  another  are  plainly  feen  ;  but  in 
the  fcripture,  things,  fay  they,  are  not  fo  generally  treat- 
ed, as  that  men  may  precifely  know  the  nature  and  ex- 
tent of  their  duty.  Are  they  not,  fay  they,  for  the  moft 
part,  delivered  in  fuch  a  general,  undermined,  nay, 
fometimes  parabolical  and  hyperbolical  manner,  as  did 
we  not  confulc  our  reafon,  and  learn  our  duty  from 
thence,  the  letter  might  lead  us  wrong;  nay,  the  apoftle 
himfelf  fays,   the  letter  killeth. 

B.   I  cannot  believe  things  of  any  moment  are  thus  re- 

*  Exod.  vii.  1.  4.  6.     t  Num.  xii.  11     i  Exod.  x.  19,  17. 
xxxii.  7.       xxxiii.  1,       xix.  9.     ^   DciU,  xi.  13,    14,    i,-',   o:c 
tj  Exod.  vii.     f   1  Cor.  x.  1,  2. 


OLD    Ai    llii.    CKi. /vllO.N. 


2-5/ 


prelentcd;  bccaufe,  as  God  could  have  no  other  end  in 
giving  us  a  revelaiion,  than  the  rightly  direOing  our 
minds  J  fo  that  end  could  not  have  been  anfwercd,  ex- 
cept it  was  delivered  in  a  way  mod  plain,  and  caly  to 
be  undcrftood  in  all  times  and  place-s :  For  if  there  arc 
propofiiions  in  fcripture,  which  naturally  tend  to  miflcad 
us;  or  if  the  ufe  of  languages  is  perverted  in  fome  in- 
ftances,  how  can  we  be  certain,  but  it  may  be  in  oth- 
ers ? 

A.  Is  not  the  new  tcflamcnt  full  of  parables,  nay,  is 
it  not  faid,  ihmt  without  a  parable  Jcfus  Ipake  not  to  the 
multitude  ;*  and  for  this  letnarkablc  rcafbn,  that  feeing 
they  might  fee,  and  not  perceive  ;  and  hearing  they 
might  hear,  and  not  undcrlland  left  at  any  time  ihey 
fliould  be  converted,  and  their  lins  be  forgiven  them  ?f 
Is  not  St,  John's  Gofpcl,  for  the  mofl  part,  writ  after  an 
obfcure,  allegorical  manner,  clpecially  in  relation  to 
the  perfon  of  Chrill  ?  And  do  not  commentators  own, 
we  labor  under  much  the  fame  difficulties  in  interpreting 
St.  Paul  .'*  The  honorable  Mr.  Boyle  fays,  '*  that  fome- 
times  in  St.  Paul's  writings  many  pafTages  are  fo  penned 
as  to  contain  a  tacit  kind  of  a  dialogue  ;  and  that  un- 
fkilfully  by  readers,  and  even  interpreters,  taken  for  an 
argument,  which,  indeed  is  an  objeBion.  It  is  faid  it 
w,^s  the  way  of  the  call,  to  make  ufe  of  dark  and  involv- 
ed leniences,  figurative  and  parabolical  difcourfes,  ab- 
rupt and  maimed  ways  of  exprefTing  themfclves,  with  a 
neg1e6l  of  annexing  tranfitions." 

As  for  hvperbolical  exprcffions,  it  was  cufloinary  a- 
mong  the  eallern  nations  to  exprefs  iheinfelves  after  ;i 
pompous  and  moft  high  ft  rained  manner.  This  way  of 
ipeaking  was  a  main  part  of  learning,  taught  in  the  fchools 
tf  the  prophets  among  the  Jews ;  and  h.ippy  was  he,  who 
could  moft  excel  in  this  elevated,  romantic  way  ;  and 
both  the  old  and  new  teftament  abound  with  cxpreftlons 
of  this  nature.  Ifaiah,  in  prophecying  the  dellruftiori 
of  Babylon,  fays — the  ftars  of   heaven    fliall  not   give 

*  Mat.  xiii.  3.J,  +  Mjikiv.  IP. 


288  CRHISTIANITY    AS 

their  light,  the  fun  (hall  be  darkened. 1  will  fhake 

the  heaven?,  and  the  earth  fliall  remove  out  of  her  place, 
in  the  wrath  of  the  Lord  of  hoft,  and  in  the  day  of  his 
fierce  anger.*  And  the  deftruQion  of  the  city  of  Jeru- 
falem  in  the  New  Teltament  is  defcribed  after  fuch  a 
manner,  as  if  nature  was  unhinged,  and  the  univerfe 
diffolving. 

Bifliop  Fleetwood,  on  pfalm  xviii  fays,  that  "without 
remembering  David's  hidory,  one  would  imagine  heav- 
en and  earth  were  moved  in  his  behalf;  and  that  the 
courfe  of  nature  had  been  overthrown,  and  his  life  co- 
vered by  continual  miracles  :"  And  he  there  obferves, 
that  "  the  Jewifh  expreffions,  and  the  exprefiions  ofaH 
people  that  dwelt  ealtward  are  full  of  pomp,  and  ampli- 
fication of  fancy  and  hyperbole."  And  I  think  under 
this  head  we  may  reckon  thefe  texts,  that  all  the  kings 
of  the  earth  fought  the  prcfcnce  of  Solomon. t  That  if 
the  things  which  Jcfus  did  were  written,  the  world  itfelf 
could  not  contain  the  books.^'  And  are  not  mofl  of  the 
expreffions  of  St.  John  as  figurative,  as  eating  the  flefb. 
and  drinking  the  blood  of  the  fon  of  man  ?  and  what 
monftrous  praftices  did  thofe  words  taken  literally  pro 
duce,  even  in  the  primitive  times  ;  and  what  fenfeleH- 
difputes  fince  ?  And, 

Mud  we  not  put  under  this  head  a  number  of  other 
texts  ?  Whatever  you  fhall  afkin  my  name,  that  will  I 
do.^  If  two  of  you  fhal!  agree  on  earth,  touching  any 
thing  they  fliall  aflc,  it  fliall  be  done  for  them  of  my  fa- 
ther, vv'hich  is  in  heaven. |j  If  you  have  faith  as  a  grain 
of  muflard  feed,  you  fhall  remove  mountains,  and  no- 
thing fhall  impoffible  to  you.H  And  you  may  fay  to  this 
fycamine  tree,  be  thou  plucked  up  by  the  roots,  and  be 
thou  planted  in  the  fea,  and  it  flial!  obey  you.**  What- 
foever  thou  flialt  bind  on  earth,  fhall  be  bound  in  heav- 
en.ft     He  that  is  fpiritual,  judgeth  all  things  ;  (which 

*  Ifa.  xiii.  10.  13.  +  2  Chion.ix.  23.  %  joliti  xxi.  2^. 
^  John    xiv.    13.  il   Ivlat.  xviii.    19.  ?  Mat.  xvii,    ?.g. 

■**  Luke  xvii.  6.     ++  Mat.  xvi.  19. 


OLD    AS  THE   CREATION.  189 

the  pipifts  fay  is  the  pope]  yet  he  himfclf  is  judged  of 
no  man.  Thing*;  prcf'ent,  and  things  to  come  ;  all  are 
yours.*  St.  [ohn's  little  children  are  laid  to  have 
nn  million,  and  to  know  all  things.t  And  what  more 
could  be  faid  of  the  ;inoinicd,  or  Chrift  himfelf?  Men 
are  bid  to  be  partakers  of  the  divine  nature  ;;|;  and  to 
be  as  perfect  as  their  heavenly  father  isperfefl.^  "What 
blelfings  arc  not  chriflians  promifed.  even  in  this  life? 
Js  it  not  faid,   Chrilt  has  made  us  kings  and  pricds  unto 

God; and  we  fhall  reign  on  the   earth  ?j|    And   are 

not  the  meek  to  inherit  the  earth?  And,  is  not  every 
one  that  hath  forfakeii  houfes,  or  brethren,  or  fillers,  or 
father,  or  niother,  or  wife,  or  children,  or  lands,  for 
my  fake,  to  receive  an  hundred  fold,  and  to  inherit  e- 
verlafting  life  Plf  What  one  is  fcnt  to  declare  is  to  be 
done,  that  he  is  faid  to  do  :  So  Jeremiah  is  laid  to  be 
fet  over  the  nations,  and  over  the  kingdoms,  to  root 
out.  pull  down,  and  deftroy,*^  What  is  defigned  to 
be  done,  fliall  lie  faid  to  be  aQually  done:  As  the  lamb 
flairi  from  the  foundation  of  the  world. t^  Ikfore  A- 
braham  was,  I  was  ;+c  or  as  wc  (to  make  it  more  myf- 
fcrious)  render  it,  I  am  :  Nay,  a  creature  not  born  long 
before,  is  fiid  to  be  the  firR  born  of  every  creature.f^ 
Advice  is  called  fubmifTion,  fubjcBion,  and  obedience; 
Ye  younger  fubmit  yourfelves  to  the  elder;  )'ea,  be 
fubje^t  to  one  another. |k  Obey  them  that  have  the  rule 
over  you;  and  fubmit  yourfelves.f/  Perfualion  is  called 
compulfion,  as  compel  them  to  walk  \u*iia  And  what 
rooting  work  have  liot  the  papills  made  from  this  text  : 
Every  plant  my  heavenly  father  hath  not  planted  fhall 
be  rooted  up;t^/'  and  fu'ch  other  mifapplied  places;  Is 
not  God's  permitting  evil,  called  doitig  it?  Shall  there 
be  evil    in  a  city,  and   the    Lord  his  not  done   it .?+«: 

N  n 

*   1  Cor   ii.  13.     iii.  22.       +   1  John  ii.  20.       +  2  Pet.  i.  4. 

*«  Ter.  ,.  10.  U  Rev.  xiii.  8.  ^c  John  v,n.  58.  \d  Col. 
;.  ,5.  11.  1  Pet.  V.  5.  y  He:.,  xni.  17.  *ua  Luke  .v,v  ..o. 
+/'/;  M;u.  XV.  n-     Vc  Amos  111.  6. 


ZgQ  CHRISTIANITY    AS 

Nay,  is  not  the  Lord  faid  to  have  created  evil  ?*  And' 
to  have  hardened  men's  hearts;  and  then  to  punifh  them 
for  their  being  hardened  ?  And  to  tempt  men  ?  Are  we 
not  to  pray  againft  God's  leading  us  into  temptation? 
Nay,  is  not  God,  if  the  words  are  to  be  taken  literally, 
reprefented  as  an  arbitrary  being,  hating  children  not 
yet  born;  neither  having  done  any  good,  or  evil?  Ja- 
cob have  I  loved,  but  Efau  have  I  hated. There- 
fore hath  he  mercy  on  whom  he  will  have  mercy  ;  and 
whom  he  will,  he  hardeneth.  Hath  not  the  potter  pow- 
er over  his  clay  ?t 

Are  not  things  in  fcripture  abfoliitely  condemned, 
which  are  only  fo  conditionally?  As  the  Jewifh  rites 
and  facrifices  are,  in  the  old  teftament,  reprefented  as 
an  iniquity,  and  an  abomination  to  the  Lord.  Things 
commanded  are  pofitively  faid  not  to  he  commanded; 
As  I  fpake  not  to  your  fathers,  nor  commanded  them 
in  that  day  I  brought  them  out  of  the  land  of  Egypt, 
concerning  burnt  offerings  and  facrifices.;];  What  can 
be  more  figurative  than  Jefus's  faying,  If  any  man  come 
to  me,  and  hate  not  his  father,  and  mother,  and  wife,, 
and  children,  and  brethren,  and  fifiers,  yea,  and  his 
own  life  aifo,  he  cannot  be  a  difciple  ?^  Things  fpoken 
in  an  unlimited,  are  to  be  taken  in  a  redrained  fenfe  : 
Swear  not  at  a]l.j|  Children  and  fervants,  obey  your 
Darents  and  mafters  in  all  things.^  The  love  of  money, 
is  ihe  root  of  all  evil.*^  Whatfoever  the  pharifees  bid 
\ou  do,  that  do,  and  obferve.t^  Rejoice  evermore. 
Pray  without  ceafing.  Prove  all  things. +c  And  fome- 
times  a  fhort  duration  is  exprefl'ed  by  the  words  for 
ever;  or  for  everlafting;  or  for  the  end  of  the  world. 
So  Jonah,  after  he  came  out  of  the  fifh's  belly,  fays, 
The  earth  widrher  bars  was  about  me  for  cvQr;^d  and 
an   hundred   other   fuch   texts.     So  that,  v.helher  any 

*  Ifa.  xiv,  7.  i  Rom.  ix.  11.  13.  18.  21.  j.  Jer.  vii,  22. 
%'  Luke  xiv.  26.  II  jMat.  v,  34.  f  Epb.  vi.  1,  ^.  *a  1  Tim. 
vi,  10.  -\-b  Mar,  xxiii.  ;>  Jc   1  TheO".  v.  16,   17,  21-. 

i'd  Jonah  ii.  6. 


OLD    AS    THE    CREATION.  B^t 

duration  is  to  be  evcrlafling,  (in  the  fenfe  we  take  that 
word]  cannot  be  known  from  the  words  in  fcripiurc; 
but  it  muft  be  judged  of  froni  the  nature  of  the  things 
which  are  faid  thus  to  endure.     But, 

What  can  be  more  furprifinir,  than  Chrift's  declaring 
in  mod  exprefs  terms,  he  came  to  do  that,  which  we 
muft  fuppofe  he  came  to  hinder:  Think  not,  (fays  he) 
J  am  come  to  lend  peace  ;  I  come  not  to  fend  peace, 
but  a  fword.*  For  I  am  come  to  fee  a  man  at  variance 
with  his  father,  &c.  And,  fuppofe  ye,  I  am  come  to 
give  peace  on  earth,'  I  tell  you,  nay;  but  rather  divi- 
fion.  And  again,  I  am  come  to  lend  fire  on  earth,  and 
what  will  I,  if  it  be  already  kindled. t  And  has  not 
ihat  fire  burnt  oufragcoufly  ever  fince,  being  blown  up 
by  ihofe,  whofe  bufinefs  it  was  to  have  extinguiflied  it? 
And  have  they  not  (o  aBed  as  if  this  was  a  prophetic 
faying,  they  were  at  all  limes  bound  to  fee  fulfilled; 
though  to  the  dcflruBion  of  all  moral  duties  whatever? 

Another  difficulty  in  underflanding  both  the  old  and 
new  leftament,  is,  that  molt  things,  though  owing  to 
fccond  caufcs,  are  referred  immediately  to  God.  In 
the  new  teftamcnt,  Pilate  is  faid  to  have  his  power  from 
above,+  even  while  he  was  condemning  Jefus.  And 
there  is  no  power  but  of  God :  the  powers  that  be  are 
ordained  of  God  :j  Take  heed,  therefore,  unto  your- 
ielvcs,  and  to  all  the  flockj  over  the  which  the  holy 
ghoft  hath  made  you  ovrrfeers.j|  Nay,  every  good  mo- 
tion is  imputed  to  the  fpirit,  whether  with  or  without 
utidcrftanding.  I  will  pray  with  the  fpirit,  and  with  the 
underllanding  alfo  :  I  will  fing  with  the  fpirit,  and  with 
the  underllending  aKb.lI  Or,  if  a  man  talked  in  an 
unknown  tongue,  and  could  not  interpret  what  he  faid  ; 
or  any  of  the  congregation  underftood  him;  yet  it  was 
prophefying,  and  the  gift  of  the  fpirit.  And  St.  Paul 
calls  a  heathen  poet  prophet.  And  is  not  fpirit,  nay, 
the  fpirit  of  God,  takeii,  at  Icafl,  in  twenty  different 
ii^n^cs  in  the  fcripture? 

*   Mat.  X.  2^.  f  I.tik.^  xii.  .ji.  ^g.  t  Joha  \i\'  ii- 

P.om.  xiii  1.      i|    A6ls  X-X.  ^?i.      •[    i  Cor.   xiv.  1,5. 


2§2  CHIRSTIANITY   AS 

In  fhort,  the  words  of  fcripture,  on  ^A;hich  things  of 
the  greateft  coniequence  depend,  are  as  is  fliewn  by  a 
learned  author,  feme  times  taken,  not  only  in  a  different, 
but  contary  fenfe,  hov/ever,  to  give  one  inftance,  nature 
in  Rom.  ii.  14,  and  nature  in  Eph.  ii.  3.  if  rightly  tranf- 
lated,  are  taken  in  oppofite  fenfes;  and  that  word  in 
1  Cor.  xi.  24.  is  taken  in  a  fenfe  different  from  both. 

How  can  we  know  from  fcripture,  what  things  are 
owing  immediately  to  God,  or  to  iecond  caufes;  fince 
every  thing  was  thought  to  be  good,  not  only  the  pow- 
ers and  faculties  of  the  minds  of  men,  but  voluntary 
a8ions  themfelves,  are  immediately  afcribed  to  God. 
For  inftance,  Bezaleel  is  faid  to  be  filled  with  the  fpirit 
of  God  in  wifdom,  and  underftanding;  becaufe  he 
could  devife  cunning  works  of  gold  and  I'ilver,  «&c.* 
And  the  prophet  Ifaiah,  after  he  had  defcribed  the 
whole  art  of  plowing  and  fowing,  fays  the  plowman,  His 
God  does  inftru6l  him  to  difcretion,  and  teach  him.-^ — 
And  fpeaking  of  the  art  of  threfhing,  he  fays.  This  alfo 
comes  from  the  Lord  of  hoft,  which  is  wonderful  in 
counfel,  and  excellent  in  working. t  Can  the  clergy 
have  a  better  pretence  to  a  jure-divino-JJiip,  than  the 
plowman  and  threfher  ?  Where  is  it  faid  of  them,  that 
their  God  inftrutls  them  to  difcretion,  and  teaches 
them  ?  Or,  that  their  art  comes  from  the  Lord  of  hod, 
"which  is  wonderful  in  counfel,  and  excellent  in  work- 
ing? 

As  fome  things  are  immediately  referred  to  God,  fo  are 
others  immediately  referred  to  latan;  nay,  the  fame  a8:- 
ion  is  imputed  both  to  God  and  fatan.  Thcfe  few,  a- 
mong  numberlefs  inftances,  I  mention,  to  {hew,  that 
the  fcripture  fuppofes,  that  from  our  reaion  we  have 
fuch  infallible  tefts,  to  judge  what  is  the  will  of  God, 
that  we  are  fafe  from  being  mifled  by  any  exprcfTicns  of 
this  nature. 

jB.  Surely,  the  moral  precepts  delivered  by  our  h- 
viour,  are  not  expreffed  thus  obfcurely. 

*  ExocV  XXX!.  3,  4.     +  Ifaiah  xxviii.  26,   29. 


OLD    AS    THi:    CREATION.  293 

A.  Thcfc,  no  doubt,  arc  the  plained  ;  yet  even  ihcfc, 
generally  (peaking,  arc  not  to  be  taken  in  their  obvious 
and  literal  meaning:   As  for  inftance,  I.cnd,  hoping  for 
nothing  again*     He  that  takes  away  liiy  coat,  let  him 
have   ihy   cloak  alfo.t     Of  him,  who   takes  away  thy 
goods,  aflc  them  not  again.+    And  fnould  wc  not,  with- 
out having   rccourfe  to  the    rcafon  of  things,  bo  apt   to 
think,  that  the  poor,  as  fiich,  were  the  only  favorites  of 
heaven  :  Bleffed  are  ye  poor  ;  for  yours  is  the  kingdom 
of  God.      Bleffed  are   yc  that  hunger,  for  ye  fhall  be 
filled.     And   fhould  we  not  be  likewife  apt  to  imagine, 
that  the  golpel  was  an  enemy  to  the  rich,  as  fuch;  and 
confequenily,  to  all  tho:'-..-  methods  which  make  a  nation 
rich  :   As,  Woe  unto  you  rich  ;  for  you  have  your  con- 
folation.   It  is  eafier  for  a  camel  to  pafs  through  the  eye 
of  a  needle,  than  for  a  rich  man  to   enter  the  kingdom 
of  God.     And  that  no  man  might  be  rich,  it  was  a  gen- 
eral precept,  Sell  what  yc  have,  and  give  alms.^  Nay, 
the  woman  that  caftinlo  the  tre'afury   her  two  mites  is 
commended,  becaufc  fiie  caft   in  all  flic- had,  even  all 
her  living.     And  to  fhew  that  hone  were  exempt  from 
this  precept,  Jcfus  {^jys  to  the  man,  who  had  obfcrved 
all  the  precepts  from  his  youth,  one  thing  thou  lacked, 
fell    whatever  thou  had,  and  give  to  the  poor.|j     This, 
precept   is   impratlicable   in  a  chriftian  date,    becaufe 
there  could  be  no  buyers  where  all  were  to  be  fellers ; 
and  fo  is  a  community  of  goods,  though  in  ufc  among 
the  Edenes,  and  the  chridians  at  fird. 

It  is  certain,  that  fuch  palfagcs,  as,  bledcd  arc  they 
that  mourn;  bledcd  are  they  that  weep;  wo  unto  you 
that  laugh  now,  yc  diall  mourn  and  weep  :1I  and  other 
texts  about  felf  denial,  and  taking  up  the  crols  ;  and 
take  no  thought  for  your  life,  what  ye  Ihall  cat  or  what 
ye  (hall  drink.  Take  no  thought  for  the  morrow;  con- 
fider  the  ravens,  for  they  neither  fow,  nor  reap.*^ 

*  Liil.c  vi.  35.  t  Mat.  V.  .^o.  ■  i  Lnke  v[.' 30,  20.  21,34. 
X'-  25.  xii.  33.  §  M.iik  xii.  44".   X.  21.  II   M.i:,  v,  4. 

?  Luke  vi.  21,  25.     *a  Mat.  vi.  25,  311. 


294  CHRISTIANITY    AS 

ConGder  the  lilies,  how  they  grow,  they  toil  not,  they 
fpin  not  J  and  yet,  I  fay,  Solomon  in  all  his  glory  was 
not  arrayed  like  one  of  thefe.*  Ii  is  certain,  I  fay,  tkat 
fuch  like  texts  have,  by  being  interpreted  literally,  run 
men  into  monftrous  abfurdities  ? 

From  this  text,  refift  not  evil  ;  but  whoever  fhall 
fmite  thee  on  thy  right  cheek,  turn  to  him  the  other  alfo  ; 
and  fome  others  of  the  like  nature  :  not  only  the  primi- 
tive fathers  but  a  confiderable  (eB,  even  now  among  the 
proteftants,  think  all  felf-defence  unlawful. 

From  thefe  fayings  of  our  faviour,  there  are  fome  eu- 
nuchs, which  were    born  fo    from  their  mothers  wombj 
and  there  are  fome  eunuchs,  v.hich    were  made  eunuchs 
of  men  ;  and  there  be  eunuchs,  which  have  made  them- 
felves  eunuchs  for  the  kingdom  of  heaven's  fake  :    the 
primitive  fathers,  who  thought  they    ought    not  to  put  a 
different  meaning  on  the  word  eunuch  in   the  latter  end 
of  the  verfe,  from  what  it  had  twice  before  ;  believed  it 
a  piece  of  heroic  virtue  for  men  to  caflrate  ihemfelves-: 
and  though  by  the  Roman  law,  no  one  could  be  caftrat- 
ed   without  leave  of  the  prefident,  as   juttin    obferves; 
yet  he  commends  a  youth,  who  performed  tbivs  operati- 
on on  himfelf  without  it,  and  you  know  that  the  bifhop 
of  Alexandria  highly  approved  this  action  in  Origen,  as 
an  inftance   of  heroic  virtue  ;  though  afterwards,    when 
he  became  his  capital  enemy,  he  as  much  condemned  it. 
Do  not  thefe  things  fufficienily  fhew,  that  we  muft  not 
deviate  one  tittle  from  what  oiir  reafon  di8ates   in   any 
of  thefe  important  points  ?  Nay,  even  the  precept  of  for- 
giving injuries,  not  only  feven,  but  feventy  times  feven,t 
except  interpreted  confiftently  with  what  the  light  of  na- 
ture di6tates  to  be  our  duty,  in  preferving  our  reputati- 
on, liberty,  and  property  ;  and    in  doing  all  wc  can  in 
our  feveral  ftations,    to  hinder  all  injury  and   injiiftice 
from  others,  as  well    as  ourfelves  ;  would  be  a  doSrinc 
atiended  with  fatal  confequences  ,  fo  that  the  expedien- 
cy, or  even  lawfulnefs  of  forgiving  injuriesj  depends  or> 

*  Luke  xi.  24,  27.     M^t.  v.  39,   xi\'.  sa,     x/im.  22. 


OLD    AS   THE    CRtATlON.  2^5 

fiich  circiimftanccs  as  human  difcreiion  is  tc  judge  of. 

As  I  am  a  member  of  the  commonwealih,  I  cannot 
be  a  judge  in  my  own  caufc  :  and  though  I  may  legally 
profecutc  a  man  who  has  injured  me,  yet  if  the  injury 
be  but  flight,  and  by  my  ovet  looking  it,  he  may  become 
my  friend  ;  common  prudence  will  oblige  me  to  forgive 
him  :  but  if  he,  taking  advantage  of  my  good  nature, 
injures  me  the  more,  and  more  frrquently,  becaufe  he 
may  do  it  with  impunity  ;  the  precept  of  forgiving,  the' 
it  forbids  me  to  punifh  for  punifhment  fake,  does  no 
more  in  this  cafe  bar  me  of  a  legal  remedy,  than  il  doei 
nations  of  refenting  national  injuries  :  and  all  good  go- 
rernments  oblige  people,  for  the  fake  of  the  common 
good,  to  profecute  thofe  who  have  injured  them  by  rob- 
bing, dealing,  or  any  other  way  of  cheating  or  defraud- 
ing them.  So  it  is  the  reafon  of  things,  which  in  all  cir- 
cumftances,  muft  determine  us  how  to  a6l ;  and  confe- 
quently,  when  this  precept  is  truly  flatcd,  there  is  noth- 
ing new  in  it  ;  but  if  it  be  not  truly  dated,  it  is  fuch  a 
new  doflrine,  as  may  be  attended  with  fatal  confequcn- 
ces. 

CcH'us  fays,  that  "  the  doftrinc  of  forgiving  injuries, 
was  not  peculiar  to  the  chridians,  though  they  taught  it 
after  a  grocer  manner."  And  Confucius  thus  exprefTes 
this  dotlrine,  "  acknowledge  thy  benefits  by  the  return 
of  benefits  ;  but  never  revenge  injuries." 

B.  Confucius,  though  he  forbids  the  revenging  inju- 
ries;, yet  he  did  not  carry  things  to  that  date  of  perfefti- 
on,  as  to  teach  the  loving  our  enemies ;  but  on  the  con- 
tary  maintains,  "  we  may  have  an  avcrfion  for  an  enemy 
without  defiring  revenge  ;  the  morions  of  nature  are  not 
always  criminal  :  and  it  is  ihe  good  man  only,  who  can 
love,  and  hate  with  reafon." 

A.  Are  not  the  padions  of  love  and  hatred  given  us 
by  God,  to  be  excrcifcd  on  proper  (^hjcMs  ?  A6Hons, 
abdra6ledly  confidered.  are  not  the  objefls  of  love  and 
hate,  but  perfons  for  the  fake  of  their  a6\ions  :  and  ate 
not  the  anions  of  fbmc  men  too  detedablc  to  create  in 
us  any  feniimcnts,  but  of  avcrfion  ;  fo  as  to  oblige  us  to 


^gS  CRHISTIANITY    AS 

bring  them  to  condign  punifhment  ?  Nay,  mufl  not  we 
learn  to  hate  ourfelves,  before  we  can  learn  to  love 
ihofe  that  hate  us. 

If  we  ought  not,  nay,  cannot  love  the  devil,  becaufe 
our  enemy;  how  can  we  love  thofe  devils  incarnate, 
thcfe  enemies  of  God  and  man,  who  hate,  and  perfe- 
cute  men  for  (hewing  their  love  to  God,  in  following 
the  diftates  of  confcience  ?  If  love  carries  with  it  com- 
plaifance,  eReem,  and  friendfhip,  and  thefe  are  due  to 
all  men  ;  what  difl:in6lion  can  we  then  make  between  the 
beft,  and  worft  of  men  ?  Though  God,  it  is  true,  makes 
the  fun  to  fhine,  and  the  rail?  to  fall  on  the  evil  and  the 
good;  and,  indeed,  how  could  it  be  otherwife  in  the 
prefent  Rate  of  things  ;  Yet  certainly,  he  does  not  love 
evil  men,  though  he  bears  with  them  for  a  time. 

I  am  fo  far  from  thinking  the  msxims  of  Confucius, 
and  Jefus  Chrill  to  differ;  that  I  think  the  plain  and 
fimple  maxirns  of  the  former,  will  help  to  illuftrate  the 
more  obfcure  ones  of  the  latter,  accommodated  to  the 
then  way  of  fpealdng.  Our  faviour  faying.  Ye  have 
heard  that  it  hath  been  faid,  thou  fhalt  love  thy  neigh- 
bor, and  hate  thine  enemy  ;*  divines  have,  in  vain, 
puzzled  themfelves  to  find  out  the  text  in  the  old  law; 
for  could  they  find  it  as  they  do  other  texts,  that  our 
faviour  in  the  fame  chapter,  by  this  way  of  fpeaking,  re- 
fers to;  it  would  only  fliew,  that  the  divine  precepts 
•were  not  conliftent  with  one  another.  Indeed,  St.  Paul 
fays,  If  thy  enemy  hunger,  feed  him;  if  he  thirft,  give 
him  drink;  for  in  fo  doing  thou  flialt  heap  coals  of  fire 
on  his  head  :t  But  treating  him  thus,  cannot  fure  be  an 
argument  of  love;  fince  it  is  in  order  to  have  divine 
vengeance  fall  on  his  head. 

B.  Commentators  agree,  that  thefe   precepts  of  our 
faviour  are  not  to  be  taken  in  the  plain,  obvious,  and 
grammatical  meaning  of  the  words  ;  but  are  to  be  fo  ex 
plained,  limited,  and  reftrained,  as  beft   ferve  to   pro- 
mote human  happinefs. 

A,  Suppofe  thofe  precepts  are  capable  of  being  thus 

*  Mat.  V.  43.      t  Rom.  xii.  20. 


«f.  D    AS    Tfin   CREATION.  297 

paraplirafed,  yet  how  do  we  know  this  was  ihc  dcGgn  of 
the   preacher  ?  The    Effcncs  (a    feQ  our  faviour  never 
Tound  fciult  witli)  had,  as  is  plain  from  Philo  and  Jofe- 
phiis,  rules  much  the  lame;  which  they  interpreted  ac- 
cording to  the  plain  and  literal  meaning  :  and  the  chrifti- 
ans,  as  I  fhall  ihcv;  hereafter,  for  fomc  ccntiiries,  under- 
llood  mod  of  ihefc  precepts  after  the  fame  manner  ;  be- 
lieving^  that  the  nature    of   moral  rules   required  they 
(hould  be  thus   interpreted  ;  efpecially   fuch  as  are  de- 
(igned  to  govern  the  atlions  of  the  moft  ignorant  and  il- 
literate; and  taught  too  by  a  perfon,  whofc  infinite  know- 
ledge mufl  enable  him  fo  to  exprefs   himfelf,  as  that  his 
words  fhould  not  be  liable  to  the  lead  mifcondrutlion. 
B.  However  chrillians  at  firll  depending  on  the  gram- 
matical, and  obvious  meaning  of  the  words,  might  mif- 
take  ;  yet  rcafon  taugh*^  them  afterwards  how  they  were 
to  be  interpreted. 

A.  Reafon,  then,  mull  be  our  guide  ;  and  we  mufl 
know  our  duly  from  the  light  of  nature,  antecedently 
to  thofe  precepts;  otherwife  we  could  never  know  it, 
was  our  duty  to  put  fuch  a  fenfe  upon  words,  as  they  o- 
tlierwifc  feem  not  to  bear,     Befidcs 

Should  not  rules  concerning   morality,  be  fuitcd   to 
men's  particular   circumftances,    plainly  defcribing  that 
condi;fl  which  they  require  ?  Is  not  this  the  defign  of  the 
municipal  laws  in  every  country  ?  What    benefit  could 
iubjcc-ls  have,  from  laws  written  in  fuch  a  loofc,  general, 
and  undetermined  manner  ;  as  lend  hoping  for  nothing  a- 
griin:  if  any  man  will  fue  thee  at  law,  Sc  take  away  thy  coat, 
let  him  have  thy  cloak  alfo  :  of  him  who  takes  away  ihy 
;;oods,  afk  them    not  again  ;  or    thofe  other  texts  which 
Icem  to  coudcmn  the  rich  as  fuch,  and  require,  not  the 
fetting  the  poor  at  work,   but  the  felling  all,  and  giving 
to  the  poor  ;  or  thofe  other  precepts,  ^vhich  feem  to  for- 
bid Iclf-defencc  ;  or  require  us  to  take  no  thought  for 
your  life  ;  or   for.  the  morrow  ?  and  that  too  by  argu- 
ments drawn  from   lilies,  neither   toiling  nor  fpinning  ? 
The  fame  may  be  laid  of  all  general,  and  undetermined 
rules  in  the  new  tellaroent,  though  more  plainly  dcliyer- 

O  o 


^gS  CHRISTIANITY   AS 

cd  :  as  for  inftance,  though  it  is  faid,  fervants  obey  your 
mafters  in  all  things ;  and  pleafe  them  well  in  all  things^ 
yet  is  the  meafure  of  obedience  due  from  fervants  to 
mafters  any  otherwife  to  be  learnt,  than  from  the  agree- 
ment of  the  parties,  or  the  cuftom  of  the  country  ?  It  is 
faid,  we  are  to  render  to  Casfar,  the  things  that  are  Cae- 
far's;  but  muft  we  not  learn  from  the  laws  in  every  nati- 
on, who  is  Caefar  ?  and  what  is  his  due  ?  Otherwife  we 
Ihould  aft  like  thofe  wicked  priefts,  who,  not  long  fince, 
from  general  words  of  obedience,  would  have  dellroycd 
our  happy  conilitution,  and  ireachcroufly  in  vetted  the 
prince  with  an  abfolute  power.  We  are  to  render  all 
men  their  dues ;  but  what  thofe  dues  are,  we  are  to  learn 
from  the  reafon  of  things  and  the  laws  of  the  country. 

In  a  word,  it  is  the  tendency  of  a8ions,  which  makes 
them  either  good  or  bad  ;  they  that  lend  to  promote  hu- 
man happinefs  are  always  good ;  and  thofe  that  have  a 
contrary  tendency,  are  always  bad.  And  it  is  the  cir- 
cumftances  men  are  under,  by  which  we  are  to  judge  of 
the  tendency  of  aftions.  As  for  inflance,  the  killing  a 
man,  confidered  without  its  circumftances,  is  an  a6ior> 
neither  good  or  bad ;  but  by  the  magiftrate,  when  the  pub- 
tic  good  requires;  or  by  a  private  man,  when  neceffary 
for  felf  defence,  is  an  atlion  always  good  ;  but  done 
when  the  public  good  does  not  require  it,  when  there  is 
no  fuch  danger,  and  with  malice  prepenfe  ;  it  is  always 
evil.  Taking  up  arms  againft  a  Perfon  entrufted  with 
the  proteflion  of  the  common  wealth,  cannot  be  deter- 
mined to  be  good,  or  bad,  without  confidering  circum- 
ftances :  if  he  has  not  abufed  his  truft,  it  will  be  rebel- 
lion, the  highcft  of  crimes  ;  but  if  he  has  betrayed  that 
truft,  and  opreffed  the  community,  then  a  juft  and  necef- 
fary defeice.  Enjoying  a  woman,  or  lulling  after  her, 
cannot  be  faid,  without  confidering  the  circumftances, 
to  be  either  good  or  evil;  that  warm   defire,    which  is 

■    implanted  in  human  nature,  cannot   be    criminal    when 
perfued  after  fuch   a  manner,  as  tends  moft  to   promote 

•  the  happinefs  of  the  parties  ;  and  to  propogate  and  pre- 
ferve  the  fpecics.     What  we  call  inceft.  is  now  for  ma- 


OLD  AS  THE    CREATION.  299 

ny  good  reafons  not  to  be  allowed  of  ;  yet  it  was  a  duty 
in  the  ciiildren  of  Adam  and  Eve  :  And  if  the  neareft  of 
kin  were  now  thrown  on  a  defert  Ifland,  I  fee  no  reafon, 
but  that  they  might  a6l  as  the  firfl  born  pair  did. 

Though  there  were  ever  fo  many  texts    in    the  New 
as  well  as  the  old  teQament  againft  ufury,  and  ihofe  too 
backed  by  the  unanimous  authority  of  all  the  fathers; 
yet  the  forbidding  it,  efpcciaily  in  trading  nations,  would 
now  be  immoral  ;  fince  without  it  indullry  would   in  a 
^reat  mcafure  be  difcouraged,  arts  unimproved  and  trade 
and  commerce  confifting  chiefly  in    credit,   deftroycd. 
Befides,  what  reafon  can  be  afligned,  why  a  man  fhould 
any  more  lend  his  money,  than  let  his  lands  for  nothing  ? 
and  when  that  common  rule  of  doing   as  we   would    be 
done  unto,  fuppofes  an  aQion  fit  to  be  done  ;  or  at  leaft, 
without  any  ill  tendency.     Nay  to    go   a  little  farther  ; 
was  not  the  command  of  abftaining  from    blood,   given 
after  the  deluge  to  the  then  whole  race  of  mankind,  and 
often  repeated  in  the  law  ?  and  in  the   new   teftament,  is 
not  the  fame  precepts  enjoined  the  Gentile  converts,  by 
the  unanimous  decree  of  the  apoftles,  arrd  by  the  holy 
ghoft  too,  as  ncceffary  ?  nay,  equally  fo  with  the  abftain- 
ing  from  fornication  ;  and  thought  by  all  chriftians,  for 
many  ages,  to   be  of  perpetual   obligation  ?  yet    who  is 
now  fo  ridiculous,  as  out  of  religion   to  abrtain  from 
black-puddings  ?  who  now,  to  give   another  inftance, 
thinks  it  his  duty  to  wafli  his  neighbour's    feet  ?  though 
a  thing  not  only  commanded  by  a  dying    faviour,  after 
the  mctCi  folemn  manner,  and  under  no  lefs  penalty  than 
having  no  part  in  him  ;    but   enforced,   and.  inculcated 
by  his  own  example.     Out  faviour  commands  men  not 
to  fwcar  at  all  ;*  and  St.  James  imprefles  the   fame  pre- 
cepts, by  laying,  above  all    things,   fwcar  not  ;t  and  by 
the  manner  of  its  being  introduced  by    our  faviour,  u 
fccms  chiefly  to  relate  to  oaths  taken  on  folemn  occafi- 
ons  :  it  is  faid  of  old,  thou  flialt  not  forfwear   thy   fclf^ 
but  fhall  perform  unto  the  lord  thine  oaths;  but   I   fay 

^  Mat.  V.  34.  +  James,  v.  12. 


300 


CHRISTIANITY    AS 


unto  you,  fwear  not  at  all.* And  yet,  who  now,  be- 

lides  Quakers,  refufe  to  fwear  at  all  ?  by  thefe,  you  fee, 
though  feveral  other  inftances  might  be  produced,  how 
chriftians  have,  in  the  main,  taken  the  tendency  of 
aftions  to  be  the  rule,  to  judge  of  their  lawfulness  or  un- 
lawfulnefs,  goodnefs  orbadnefs :  and  in  thofe  few  things 
fuperftition  has  made  them  judge  olherwife,  has  it  not 
always  been  to  their  prejudice  ? 

B.  Is  there  no  exception  to  this  rule  ?  Muft  men,  at 
all  times,  make  their  words  and  thoughts  agree  ;  and 
never  fpeak,  but  juft  as  they  think  ? 

A.  The  Rule  I  have  laid  down  holds  even  here  } 
for  though  fpeech  was  given  to  men  to  communicate  their 
thoughts  and  it  is  generally  for  their  common  good  that 
men  fhould  fpeak  as  they  think,  yet  this  common  good 
prefcribes  certain  reftriflions  :  deceiving  an  enemy  in  a 
juft  war,  either  by  ^vords  or  aftions,  if  it  tends  to  bring 
about  the  end  of  war,  peace  ;  is  certainly  a  duty  :  and 
the  fame  reafon  obliges  people  not  to  keep  thofe  promif- 
es,  though  fworn  to,  which  they  have  been  forced  to 
make  to  robbers  and  thieves.  x\nd  fome  go  fo  far  as  to 
think,  that  thofe  who  would  force  others  to  declare  their 
opinions  to  their  own  prejudice,  in  fuch  matters  where 
the  government  has  no  concern  ;  have  no  more  right  to 
truth  than  robbers,  and  other  public  enemies. 

Friendfliip  will  fometimes  oblige  men  to  deceive 
people,  when  it  manifeftly  tends  lo  their  good,  nrid 
none  are  prejudiced  by  it;  and  all  praflice  it  ■with  re- 
lation to  children,  fick  people,  and  men  in  p^rUion  : 
inuft  not  he  be  an  ill  man,  indeed,  who  would  not 
live  an  innocent  perfon,  by  telling  his  puifuev  a  falf- 
ilbod  ?  This  is  a  duty  he  owes  to  both,  purfuer  and 
purfued.  And  if  men  (as  none  fcruple  it)  may  bid 
iheir  lervants  fay,  they  are  not  at  home  ;  ?.nd  do  feve- 
ral other  things  of  this  nature  :  why  may  they  not, 
when  filence  \vill  be  interpreted  into  prejudice,  deceive 
impertinent  people,  in  fiich  matters  where  they   hcwe 

*  Mathew,  v.  ^33,   34. 


OLD    AS    THE    CREATION. 


301 


no  concern  ?  Thus,  you  fee,  there  are  certain  excepti- 
ons to  this  rule,  which,  as  well  as  the  rnUt.  itfeif,  are 
built  on  the  good  of  mankind  ;  and  ycr.  thefe  exceptions 
will  by  no  means  juflify  mental  refervations,  or  equi- 
vocations. 

The  children  of  Ifrael,  in  the  time  of  the  judges, 
were  certainly  none  ot  the  bell  caluifls  ;  who,  \vhen 
in  a  quarrel  (the  oddcll  that  ever  was)  having  (worn 
before  the  lord  at  Mifpath,  not  to  give  any  of  their 
daughters  to  wife  to  Benjamin;  and,  in  purfuance  of  this 
quarrel,  deflroyed  them  with  their  wives  and  children, 
except  600,  who  efcaped  by  flying  into  a  cave  ;  and 
then  reflefting  that  a  whole  tribe  would  be  loft,  if  they 
did  not  give  them  wives ;  and  their  oaths,  accompani- 
ed with  a  curfe,  violated,  if  they  did  ;  found  out  thefe 
two  expedients  :  the  men  of  jabefti  Gilead,  not  concer- 
ning thcmlelves  in  the  quarrel, nor  coming  to  the  gene- 
ral affembly,  they  deflroyed  with  their  wives  and  chil- 
dren, except  400  virgins  ;  whom  they  gave  for  wives 
to  thefe  Benjamites  :  but  thefe  not  being  a  fufiicient 
number,  they  adviied,  nay,  commanded  them  to  feizc 
on  fome  of  their  daughters  as  they  were  dancing,  and 
to  carry  them  oflF.  Thus  thefe  merciful  and  religious 
people  preferved  their  oaths,  and  their  brother  Benja- 
min.* 

B.  The  Hebrew  midwives,  no  doubt,  affed  accor- 
ding to  your  rule  in  deceiving  Pharaoh,  bv  not  de- 
ll roying  the  Hebrew  male  children  ;  bccaufethey  iiiid, 
they  feared  Cod,  and  God  dealt  well  with  them,  and 
)T;adc  them  houles  ;  but  there  is  another  precedent 
in  the  fame  hiftory,  which  iecms  very  furprilin^  ;  the 
Lord  though  he  told  Mofer.,  and  the  elders  of  IlVacl, 
h*.-:  real  dclign  of  bringing  his  people  out  of  Egypt  into 
the  land  of  the  Canaanites  :  }'ct  bids  them  fay  to  the 
king  of  Egypt,  let  us  go  three  days  journey  into  thc- 
wildcrnefs,  that  we  may  facrilice  Co  the  Lord  our  God  ; 
left  he  u\]\  upon  us  with  peililence.  or  with  the  fword  : 


302  CHRISTIANITY    AS 

we  cannot  facrifice  in  the  land,  for  we  {ball  facrifice 
the  abomination  of  the  Egyptians  ;  our  cattle  muft  go 
with  us,  for  thereof  we  muft  ferve  the  Lord.  And  at 
laft,  when  Pharaoh,  whofe  heart  God  had  frequently 
hardened,  complied  with  their  requeft,  he  bids  them 
go  ferve  the  lord  as  ye  have  faid  ;  and  upon  this  occa- 
fion,  they  borrowed  of  the  Egyptians,  as  the  lord  order- 
ed them,  jewels  of  gold  and  filver,  and  raiment,  even 
to  the  fpoiling  of  them  ;  and  when  Pharaoh  (who  all 
along  feerned  jealous  of  their  defign,  and  bids  them 
not  go  far  away  ;*j  found  that  this  Iblemn  facrifice  was 
a  mere  pretence  ;  and  that  they  really  fled  with  all  they 
had  borrowed  of  his  people,  he  purfued  the  fugitives  ; 
the  confequence  was,  that  the  E^ypti^ns,  inftead  of  ob- 
taining reftitution,  were  miraculoully  deflroyed,  and 
Pharaoh  loft  his  life  as  well  as  his  fubjefts  ;  and  thofe 
who  had  dealt  thus  treacheroufly  with  them,  were  as 
miraculoufly  prelerved. 

A.  As  to  this  point,  I  can  only  advife  you  to  con- 
i'ult  our  learned  commentators,  who  will  fatisfy  you  in 
this  matter,  as  well  as  why  the  terror  of  the  Lord  hinde- 
red juftice  to  be  done  upon  the  two  fons  of  Jacob,t  for 
the  vileft  piece  of  cruelty  and  treachery  they  commit- 
ted on  the  Shechemites.  But  not  to  m.eddle  with 
things  foreign  to  our  purpofe. 

I  will  venture  to  fay,  that  this  rule  of  a6ling  accord- 
inp-as  the  clrcumftances  we  are  under,  point  out  to  us 
to  be  for  the  general  good,  is  a  rule  without  exception; 
whereas  all  other  general  rules  are  of  little  ufe,  when 
applied  to  particular  cafes  ;  becaufe  of  the  many  ex- 
ceptions to  them,  founded  on  other  rules,  equally  ge- 
neral ;  and  farther,  that  this  univerfai,  and  unexcepti- 
onable rule  is  highly  neceffary,  in  explaining  all  the 
precepts  of  our  faviour  ;  efpecially  thofe  relating  to 
loving  of  enemies,  and  forgiving  injuries.  And  the 
rather,  becaufe, 

"  Exod.  i.  17,  20,  21.  iii.  8.  18.  v.  3.  viii.  26.  xix.  26. 
xii.  31.     xii.  35,36.     viii.  28.         +  Gen.   xxxv.  5. 


OLD   AS  THE   CREATION'. 


303 


The  ecclefiaftics,  though  they  cry  up  the  precepts  of 
men's  loving  their  own  enemies;  yet  they  cffe61ually  e- 
vadc  tills,  and  all  other  moral  precepts,  by  telling  ihem 
it  is  their  duty  to  hate  the  enemies  of  God ;  and  thofe 
to  be  fure  are  the  enemies  of  God,  who  refule  blindly 
to  fubmit  to  their  di6lates;  efpecially  in  matters  relating 
to  their  power  and  profit :  And  have  too  found  out  ma- 
ny ways  of  making  the  precept  of  forgiving  injuries  ufe- 
lefs;  more  particularly  by  telling  men,  that  it  is  for  the 
corre6lion  of  manners,  for  the  good  of  their  own,  as 
well  as  their  neighbor's  fouls,  that  the  fpiritual  courts 
areerefted;  where  people,  for  fuch  hafty  and  angry 
words,  as  no  a6lion  (there  being  no  real  damage)  will 
lie  for  a  common  law,  are  to  be  cenfured.  And  thus 
numbers  of  ordinary  people  are,  on  this  pretence,  to  the 
great  benefit  of  thoie  courts,  frequently  undone;  and 
fpiteful  perfons  gratify  their  malice,  without  any  fatis- 
faftion,  but  that  of  ruining  their  neighbors,  and  very 
often  themfclves. 

I  might  fhew  you,  in  fupport  of  my  never  failing 
rule  of  judging  of  a6lions  by  their  tendency,  that  we  are 
carefully  to  diftingui/h  between  the  afciions  of  Jefus 
himfclf ;  fince  in  fome  (thefe  bein;2[  no  oiherwife  to  be 
accounted  for)  he,  as  divines  themfelves  own,  a  Bed  by 
virtue  of  his  prophetical  office;  thefe,  confcquently, 
can  be  no  precedent  for  us ;  But  of  this  hereafter. 

B.  You  have  already,  I  muft  own,  taken  a  great  deal 
of  pains,  to  fhew,  that  God,  in  creating  mankind,  had 
no  other  defign  than  their  happinefs  ;  and  that  all  the 
rules  he  gave  them  (it  being  repugnant  to  his  nature  to 
have  any  arbitrary  commands)  could  have  no  other  ten- 
dency; and  that  by  making  them  moral  agents,  he  made 
them  capable  of  knowing  wherein  their  happinefs  con- 
filis;  or  in  oiher  words  of  difcovering  whatever  the  rela- 
tions they  Hand  in  to  God,  and  their  fellow  creatures, 
make  fu  to  be  obferved. 

And  from  thence  you  conclude,  tJie  happinefs  of 
men,  at  one  time  as  well  as  another,  confiding  in  the 
fame  :hings;    that  the  gofpel  (which  can  make  no  alter- 


304 


CRHISTIANITY    AS 


ation  in  the  relations  men  ftand  in  to  God,  and  one  an- 
other, or  the  duties  that  flow  from  thence,)  could  only 
be  a  republication,  or  reftoration  of  that  religion, 
■which  is  founded  on  the  eternal  reafon  of  things  • 
which,  you  fuppofe,  is  what  we  are  ftill  governed  by  ; 
fince  we  are  obliged  to  recede  from  the  letter,  though 
the  words  are  ever  fo  plain,  if  that  recedes  from  the 
reafon  of  thnigs;  as  all  own  the  letter  does,  in  innu- 
merable places  relating  to  God  himlelf;  by  imputing 
human  parts,  human  infirmities,  and  human  paffions, 
even  of  the  worft  kind,  to  him ;  and  making  thofe  the 
caufe  of  many  of  his  a8ions :  And  that  as  in  the  old  tef- 
tament  there  are  feveral  things,  either  commanded,  or 
approved,  which  would  be  criminal  in  us  fo  obferve, 
becaufe  we  cannot  reconcile  our  doing  them  with  the 
reafon  of  things ;  fo  in  the  new  tedament.  its  precepts  arc 
for  the  moft  part  delivered  either  fo  hyperbolically,  that 
they  would  lead  men  aftray,  when  they  were  governed 
by  the  ufual  meaning  of  words,  or  eUe  exprefled  in  fo 
loofe,  general,  and  undetermined  a  manner,  that  men 
are  are  as  much  left  to  be  governed  by  the  reafon  of 
things,  as  if  there  were  no  fuch  precepts  •  and  the  fcrip- 
ture  not  diftinguifliing  between  thofe  precepts  which  arc 
occafional,  and  which  are  not,  we  have  no  ways  to  dif- 
tinguifli  them,  but  from  the  nature  of  things ;  which  v.'il! 
point  out  to  us  thofe  rules,  which  eternally  oblige,  whe- 
ther delivered  in  fcripture  or  not. 

Thefe  fentiments  you  fo  arongly  enforce,  that  I 
Ihould  find  it  difficult  not  to  yicldj  had  I  not  fo  able  a 
combatant  as  Dr.  S.  Clark,  for  my  fecond  ;  who  in  his 
excellent  difcourfe  of  the  unalterable  obligation  of  na- 
tural reljgjion,  and  the  truth,  and  certainty  of  the  chrif- 
tian  revelation;  not  only  fliews,  that  they  arc  dillinft 
religions ;  but  the  infinite  advantage  tiic  latter  has  eibove 
the  former:  and  though  this  good,  as  well  as  great  n)an 
is  dead,  wherebv  the  church  has  fuftaincdan  irreparablc- 
lofs,  yet  he  will  for  ever  live  in  this  immortal  work. 


VS   THE   CREATION.  ^Oj 


L  r'i'ttrMK--**-*  -•xKjjitr-  v^Tjaao.-.x'iaB-qaiwniw^.  r«im> 


CHAP.       XIV. 


Dr.  Clark's  difcourfe  of  the  unchangeable  obligation  of 
Natural  Religion,  and  the  truth  and  certainty  of  the 
Chriflian  Revelation,  conjidered  ;  and  from  thence  it 
is  picxvn^  hozo  inconfi/icnt  fcever  zuith  the  dejign  oj  that 
difcourfe,  that  nothing  can  be  a  part  of  religion,  but 
■what  is  founded  on  the  nature,  and  reaj  on  of  things. 

!.T    OWN,  ihc  Do8or  got  immortal   honour  by  that 

X  difcoiirlc  ;  how   much   it  is   admired,  the  feventh 

Jition   (liews  :  and  we  may   well    imagine,   an    author, 

,.  ho  ufnally  cxhauQs   the  (ubje6l  he  writes  on,  has  here 

omitted    nothing   that  makes    for    his    purpofc.     And, 

therefore,  fince  it  is  your  pleafure,    I  will  fully  conhder 

iiis  difcourfe,  and  begin  with  the  charaOer  he  gives  of 

l^c  law  of  nature  ;  and  fee  whether  he   docs  not  repre- 

i  'nt  it  fo  abfolutely  perfeft,  as   to   take  in  every   thing 

that  God   requires  of  mankind  :   and  then  examine  what 

he   fays  in  behalf  of  revelation,  in  contradiction  to   the 

relif^ion  of  nature. 

The  DoBor  not  only  maintains,  that"  ihe  law  of  na- 

iire  is  univerfal,  and  ablolutely  unchangeable  ;"  but  has 

\>/o  letlions  to  prove,  '•  that  the  will  of  God  determines 

ifelf  to  afl   according  to  the  eternal  rcafon  of  things  : 

::id   that   all  rational    creatures   are  obliged  to   governi 

ihen\(elves  in  all  their  anions   by  the  lame  eternal  rule 

of  reafon  :"  which  fuppolcs,   that   all    rational  creatures 

'.re  not  only  only  capable  of  kowii.g  this  eternal  rule  of 

vcafon,  but  likewife  knowing  there  can  be  no  other  rule, 

for  the  aclions  both  of  God  and  man.      In  his  previou"; 


30S'  GHRISTIANITY    A3 

difcourfe  of  the  being  of  a  God,  he  affirms,  that  "  they,, 
who  are   not  governed  by  this   law,   are  for  fetting  up 
their  own  unrcafonable  felf-will,  in  oppofition  to  nature,, 
and  rcalon  of  things — aBing  contrary  to  iheir  own  rea- 
fon  and  knowledge  ;  attempting  to  deftroy  that   order, 
by  which  the    univerfe    fubfifts  ;  and  by  confequence, 
offering  the  highefl:  affront   imaginable  to  the  creator  of 
all  things,  who  himfelf  governs  all  his  a6\ions  by  thefe 
rules,  and  cannot  but  require  the  fame  of  all  his  reafon- 
able  creatures."     And  in  this  difcourfe    he  fays,  "  the 
all-powerful  creator  and  governor  of  the  univerfe,  who 
has  the   abfolute,    and  uncontroulable  dominion  of  all 
things  in  his  own  hands,  and  is  accountable  to  none  for 
what  he  does,  yet  thinks  it  no  diminution  of  his  power, 
to  make  this   reafon  of  things  the  unalterable  rule,  and 
law  of  all  his  own  a6iions  in  the  government  of  the  world, 
and  does  nothing  by  mere  will  and  arbitrarinefs."     And 
indeed,  if  God  does  nothing  by  mere  will  and  arbitrari- 
nefsjit  is  impoffible  there  can  be  any  other  rule  but  the 
reafon  of  things.     And  accordingly  he  fays,  "  the  eter- 
nal and   unchangeable   nature   and  reafon   of  the  things 
themfelves  are  the  law  of  God  ;  not  only  his  creatures, 
but  alfo  himfelf,  as  being  the  rule  of  his  own  a8ions  in 
the  government  of  the  world."     And,  as  a  learned  pre- 
late of  our  own  has  excellently  fhewn,  "  not  barely  his 
infinite  power,  but  the  rules  of  this  eternal  law,  are  the 
true  foundation,  and  the  meafure  of  his  dominion  over 
his    creatures.      Nov/,    for  the    fame  reafon,   that  God, 
v;ho  hath  im)  fuperiour  to  determine  him,  yet  conftanily 
direQs  all  his  own  a8ions  by  the  eternal   rule  of  jufiice 
and  goodnefs;  it  is  evident  all  intelligent  creatures  in  their 
feveral  fpheres  and  proportions,  ought  to  obey   the  fame 
rule  according  to  (he  law  of  nature."     Which  is  fuppo- 
fing  it  would  be  tyranny  in   God  to  have  any   arbitrary 
commands,  or  give  men  any  other  rules,  but  the  rules  of 
this  eternal  law  :  the  true  foundation,  and  meafure  of  his 
dominion  over  his  creatur^es.     And  again,  "  God  who  is 
infinitely  felf  (ufiicient  to  his  own  happinefs,  could  have 
ao  motive   to  create  things  at.  all,  but  only  that  he  mighji 


O  I.D    AS   THE    CREATION. 


3^ 


rommunicate  to  ihcm  his  goodncfs  and  happinefs."  If 
:o,  ihcy,  who  do  all  the  good  ihey  can  to  ihemfelves, 
and  fellow  cicatures,  anfwer  the  end  of  their  creation. 
'•  And  he  (ays,  that  in  matters  of  natural  reafon  and  mo- 
rality, that  which  is  holy  and  good  is  not  therefore  holy 
and  good,  bccaufe  it  is  commanded  to  be  done  ;  but  it 
is  therefore  commanded  by  God,  becaufe  it  is  holy  and 
good  ;"  which  fuppofes  that  all  Cod's  commands,  if  they 
are  holy  and  good,  (between  which  I  think,  the  din;i6l- 
ion  is  only  verbal  ;)  are  founded  on  the  nature,  and  rea- 
fon of  things.  And  accordingly  he  fays,  "  that  God  has 
made  (his  intelligent  creatures)  fo  far  like  himfelf,  as  to 
endue  them  with  thofe  excellent  faculties  of  reafon  and 
v/il  I,  whereby  they  are  enabled  to  diftinguifh  good  from 
evil,  and  to  choofe  the  one  and  reful'e  the  other," — 
Which  fuppoles  thofe  are  the  only  things  which  God 
commands,  or  forbids;  otherwife  thcfe  excellent  facul- 
ties would  only  enable  them  to  know  but  part  of  the 
will  of  God  ;  though  God  can  will  nothing  but  what  is 
for  their  good,  that  beino  the  fole  end  of  his  creating 
them. 

And  he  fuopofes,  that  "  this  lav/ of  nature  is  not 
founded  ill  the  pofitive  will  of  God,  but  arifes  from  the 
different  relations  and  refpe6ts  which  things  have  to  one 
another,  which  jnakes  fome  things  fit,  and  others  unfit  to 
be.  done  :"  and  fays,  that  ••  the  law  of  nature  has  its  full 
obligatory  power,  antecedent  to  all  confiderations  of  any 
particular  private,  and  perfonal  reward  or  punifhment, 
uimexed  cither  by  natural  confequcnce,  or  by  pofitive 
appointment,  to  the  obfervance,  or  negleQ  of  it.  This 
alio  is  very  evident  -.  becaufe  if  good  and  evil,  right  or 
wrong,  fitnefsor  unfitnefs  of  being  pratlifed,  be  (as  has 
been  fhewnj  originally,  eternally,  and  neceffarily.  in  the 
nature  of  the  things  themfelvcs,  it  is  plain,  that  the  view 
of  particular  rewards  or  punifliments,  which  is  only  an 
after  confideraiion,  and  does  not  at  all  alter  the  nature 
of  things,  cannot  be  the  original  caufe  of  the  obligation 
of  the  law,  but  is  only  an  additional  weight  to  enforce 
ihe  practice  of  what  men  were  before  obliged  to  by  righf 


go8  CHRISTIANITY   AS 

reafon."  And  to  prove  this  he  fays,  that  "  the  judgment 
and  confcience  of  a  man's  own  mind,  concerning  the 
reafonablenefs,  and  fitnefs  of  the  thing,  that  his  actions 
fhould  be  conformed  to  fuch,  or  fuch  a  rule  or  law  ;  is 
the  trueft,  or  formalleft  obligation,  even  more  properly 
and  ftriftly  fo,  than  any  opinion  whatever  of  the  autho- 
rity of  the  giver  of  a  law,  or  any  regard  he  may  have 
to  its  fanQions  by  rewards  and  punifliments.  For  Mho- 
ever  afts  contrary  to  this  fenfe,  and  confcience  of  his 
own  mind,  is  neceflarily  felf- condemned  ;  and  the  great- 
eft,  and  ftrongeft  of  all  the  obligations  is  that,  which  a 
man  cannot  break  through  without  condemning  himfelf." 
And, 

He  likewife  affirms,  "  thefe  eternal  moral  obligations, 
as  they  are  really  in  perpetual  force,  merely  from  their 
own  nature,  and  the  abftraB  realon  of  things;  fo  alfo 
they  are  more  over  the  exprefs  and  unalterable  will,  and 
command  of  God  to  his  creatures,  which  he  cannot  but 
€xpe6l  fhould,  in  obedience  to  his  fupreme  authoriiy, 
as  well  as  in  compliance  with  the  natural  reafon  of  things, 
i)e  regularly,  and  conftantly  obferved  through  ihe  whole 
creation."  Which  not  only  fuppofes,  the  reafon  of 
things,  and  the  divine  commands  are  infeparable  :  hut 
that  it  is  the  reafon,  or  fitnefs  of  the  thing,  that  makes  ir, 
a  divine  law  ;  and  confequently,  that  they  who  never 
heard  of  any  external  revelation  ;  yet  if  they  knew  from 
the  nature  of  things,  what  is  fit  for  them  to  do,  they 
k:now  all  that  God  will,  or  can  require  of  them  ;  fmce  l]is 
commands  are  to  be  mealured  by  the  antecedent  fiinefs 
of  things  :  and  things  can  only  be  faid  to  be  fit.  or  unfit, 
but  as  they  are  for,  or  againft  the  common  good. — 
And  if  the  creator  will  do  every  thing,  the  relation  he 
i^ands  in  to  his  creatures  makes  lit  ior  him  to  do  ;  :md 
expe8s  nothing  from  them,  but  what  the  relation  they 
jland  in  to  him,  and  one  another,  makes  likewife  fit  for 
them  to  do  ;  hov/  can  they  be  ignorant  of  their  duty  ? 
efpecially,  if,  as  the  do8or  dcmonflrates,  "  all  the  lame 
jeafons  and  arguments,  which  difcover  to  men  the  natu- 
ral fitneffes,  or  unfitnefies  of  things,  and  the  necefi^ry 


OLD  AS  TIIK    CREATION.  3O9 

pcrfeBions  or  attributes  of  God  ;  prove  equally  at  the 
iaaic  time,  tiiat  that,  which  is  truly  the  lavr  of  nature,  or 
the  rcalbn  of  things,  is  in  like  manner  the  will  of  God." 
And, 

Hcjuflly  obferves,  that  though  "  this  method  of  de- 
ducing the  will  of  God  from  his  attributes;  is  of  all  o 
thcr  t!ie  heft  and  clcarefl,  lac  certairiefl,and  molt  univer- 
fal,  that  the  liglit  of  nature  affords ;  yet  there  arc  other 
collateral  conliderations,  which  prove,  and  confirm  the 
fame. "     And  that, 

•'  The  lame  may  be  proved  Irom  the  tendency, 
and  praftice  of  molality,  to  the  j^ood  and  happinefs  of 
the  whole  world  :"  which,  indeed,  would  be  no  proof, 
were  any  thing  commanded  that  had  no  tendency  ;  for 
fucii  things,  according  to  the  penalties  they  were  to  be 
enforced  by,  would  be  more  or  lefs  to  the  hurt  of  man- 
kind. 

To  fliew  the  natural  connexion  there  is  between  all 
the  parts  of  religion,  he  fays,  ••  who  believes  the  being, 
and  natural  attributes  of  God,  mult  ofneceffny  confels 
his  moral  attributes  alfo.  Next,  he  who  owns,  and  has 
jult  notions  of  the  moral  attributes  of  Ciod,  cannot  a- 
void  acknowledging  the  ohligation.f  of  moraliiv,  and  na- 
tural religion.  In  like  manner,  he  who  owns  the  obli- 
gations of  morality  and  natural  religion,  mull  needs,  to 
fuppori  thofe  obligations,  and  make  them  eRtclual  in 
practice,  believe  a  futureUaieof  re wardsarid  punifhments." 
And  he  aliirms,  that  '-the  ceruinty  of  a  future  (late  of 
rewards  and  punifhments,  is  in  general  deducible.  even 
demonilrably,  by  a  chain  of  clear,  aiid  undeniable  rea 
ioning:"  nay,'  he  (ays,  '•  it  is  a  propofltion  in  a  manner 
iclt-evident."  And  (peaking  of  lome  argument  he  had  bc^ 
fore  mentioned,  h.:  iays,  ••  Thefe  krc  very  good,  and 
iirong  arguments  foi-  the  great  probj!bilit\-  of  a  future 
ihic  ;  but  that  drawn  from  the  confiderntion  of  the  moral 
attributes  of  God,  iccn^  to  amobnt  even  to  a  demon:lra- 
tion  ;  n^y,  to  a  complcre  demoni^ration." 

in  ihort,  the  Dottoi's  hvpothc  fis  is,  that  upon  God's 
framing  nunkind  afrrr  the  mawner  h:^  has:  done,    licrc 


310  CRHISTIANITY    AS 

are  certain  things  refuhing  from  thence,  which  natural- 
ly, and  neceflarily  conduce  to  their  good  or  hurt ;  and 
that  the  way  to  know  the  will  of  God,  is  to  know  what 
thofe  things  are,  in  order  to  do  the  one,  and  to  avoid 
the  other.  For  which  reafon  God  gave  man  underfland- 
ing,  which  (without  blafpheming  the  infinite  wifdom 
and  goodnefs  of  God)  muft  be  allowed  to  be  fufficient 
to  anfwer  the  end  for  which  it  was  given.  And  that  a 
being  infinitely  wife  and  good,  as  well  as  wholly  difin- 
terefted,  can  require  nothing  of  men,  but  what  they, 
for  the  fake  of  their  own  intereft,  though  there  were  no 
pofitive  divine  commands,  were  obliged  to  do;  and 
confequently,  that  whoever  a8s  for  his  own  good,  in 
fubferviency  to  that  of  the  public,  anfwers  the  end  of 
his  creation.  As  this  fcheme  of  things,  to  do  the  do6t- 
or  juftice,  gives  us  the  highell  idea  of  the  goodnefs, 
wifdom,  and  the  perfe6tion  of  the  divine  being;  fo  to 
compleat  his  moral  charader,  the  Doctor  reprefents  the 
laws  of  God,  by  which  mankind  are  to  govern  all  their 
aftions,  moft  plain  and  obvious,  and  even  imprcffed 
on  human  nature.     And  therefore  fays,  that 

'•  All  rational  creatures  are  obliged  to  govern  them- 
felves,  in  all  their  aBions,  by  the  eternal  reafon  of 
things,  is  evident  from  the  fenfe,  all,  even  wicked  men, 
unavoidably  have  of  their  being  under  fuch  an  obliga- 
tion; and  from  the  judgment  of  the  confciences  of  men 
Oil  their  own  aftions."  And  that  "  the  moft  profligate 
of  all  mankind,  however  induftrioufly  they  endeavor  to 
conceal,  and  deny  their  felf-condemnation,  yet  cannot 
avoid  making  a  difcovery  of  it  fomctimes  when  they  are 
not  aware  of  it,"  And  that  no  man,  but  "  by  the  rea- 
fon of  his  mind,  cannot  but  be  compelled  to  own,  and 
acknowledge,  that  there  is  really  fuch  an  obligation  in- 
difpenfably  incumbent  upon  him,"  and  '•  they  who  do 
evil,  yet  fee,  and  approve  what  is  good,  and  condemn 
in  others  what  they  blindly  allow  in  themfelves;  nay, 
very  frequendy  condemn  even  themfelves  alfo,  not  with- 
out great  diforder,  and  uneafinefs  of  mind  in  thofe  very 
things  wherein  they  allow  themfelves,"  and  he  can,  give 


OLD    AS    THE    CREATION.  3II 

Tnc  leave  to  fay,  confifts  the  excellency  of  the  law  of 
nature,  that  though  a  man  is  fo  bruiifh  as  not  to  oblervc 
it  himfeif,  yet  he  would  have  all  others  religioufly  ob- 
ferve  it;  and  no  rule  can  be  calculated  for  the  general 
good,  but  what  is  fo  framed:  and  if  men  would  make 
this  a  tell  of  the  will  of  God,  how  happy  would  ihev 
be. 

The  Doflor  more  fully  to  prove  this  point,  fays,  that 
"  the  mind  of  man  naturally,  and  neceflarily  aflents  to 
the  eternal  law  of  righteoufncfs,  may  ftill  belter,  and 
more  clearly,  and  more  univcrfally  appear,  from  the 
judgment  that  men  pafs  on  each  others  a6tions,  than 
what  we  can  difcern  concerning  their  confcioufnefs  of 
their  own. "  And  that  he  fliews,  that  "  the  unpreju- 
diced mind  of  man  as  naturally  difapproves  injuftice  in 
moral  matters,  as  in  natural  things  it  cannot  but  diffent 
from  falfehood,  or  diflike  incongruities."    And  again, 

"  The  cafe  is  truly  thus,  that  the  eternal  differences 
of  good  and  evil,  the  unalterable  rule  of  right  and  equi- 
ty, do  neceffarily,  and  unavoidably  determine  the  judg- 
ment, and  force  the  affent  of  all  that  ufe  any  confidera- 
lion,  is  undeniably  manifefl;  from  the  imiverfal  experi- 
ence of  mankind.  For  no  man  willingly,  and  delibe- 
rately tranfgrefles  this  rule  in  any  great,  and  confidera- 
bleinflance;  but  he  afts  contrary  to  the  judgment,  and 
reafon  of  his  own  mind,  and  fccretly  reproaches  himfclf 
for  fo  doing:  and  no  man  obferves,  and  obeys  it  ftea- 
dily,  efpecially  in  cafes  of  difficulty  and  temptation, 
when  it  interferes  with  any  prefent  intereO,  pleafure,  oi* 
paffion;  but  his  own  mind  commends,  and  applauds 
him  for  his  refolution,  in  executing  what  his  confcience 
could  not  forbear  giving  its  affent  to,  as  juft  and  right. 
And  this  is  what  St.  Paul  mcans,when  he  fays,  (Rom.ii. 
14.  15.)  that  when  the  Gentiles,  which  have  not  the  law, 
do  by  nature  the  things  contained  in  the  law."  And  in 
another  place  he  fays,  "  No  man  does  good,  brave,  and 
generous  a8ions,  iDut  the  reafon  of  his  own  mind  ap- 
plauds him  for  his  (o  doing;  and  no  man,  at  any  time, 
does  things  bafe,  vile,  difhonorahlc,  and  wicked;    but 


312  CHRISTIANITY    AS 

at  the  fame  time  he  condemns  himfelf."  And  he  favs, 
'•  that  the  eternal  rule  of  right  ought  as  indifpenfably  to 
govern  the  aBions  of  men,  as  it  cannot  but  neceffarily 
determine  their  affent. 

One  would  be  apt  to  think,  that  the  doctor  believed 
that  man  without  refledion,  could  not  but  know  the 
law  of  nature,  and  be  in  love  with  it  ;  fince  he  fays, 
*'  that  in  reading  hiflories  of  far  and  diftant  countries, 
where  it  is  manifeft  we  can  have  no  concern  for  the  event 
of  things,  nor  prejudices  concerning  i he  characters  of 
perfons  ;  who  is  there  that  does  not  piaife  and  admire, 
nayj,  highly  efteem.  and  in  his  imagination  love,  as  it 
were,  the  equity,  truth,  juftice,  and  fidelity  of  fome 
perfons;  and  with  the  greateft  indignation  and  hatred 
deleft  the  barbarity  and  injuftice  of  others  ?  Nay  fur- 
ther, when  the  prejudice  of  corrupt  minds  lie  all  on  the 
lide  of  injuftice,  as  when  v/e  have  obtained  fome  very 
great  profit  or  advantage,  through  another  man's  trea- 
chery, or  breach  of  faith  ;  yet  who  is  there, 
that  upon  that  very  occafion  does  not  (even  to  a  pro- 
verb) diflike  the  perfon..  and  the  aftion,  how  much  fo- 
everhe  may  rejoice  at  the  event. 

Thefe  reafons  fliew  the  infinite  goodnefs  of  God,  by 
not  only  thus  deeply  imprefling  that  law  on  human  na- 
ture, by  which  God  expedls  all  men  (hould  govern  all 
theira6lions,  but  in  makinii;  the  very  obferving  of  this 
'  law,  to  carry  with  it,  diftin6l  from  the  good  it  pro- 
duces, the  higheft  fatisfadion,  and  rational  enjoyment; 
and  the  contrary,  that  forrow,  remorie,  and  lelf-con- 
deranation,  which  are  the  unavoidable  cont^'equences  of 
ading  againft  it  :  and  of  this  the  philofophers  of  old, 
and  1  believe  all  fince,  who  do  not  adulterate  religion 
with  things  that  are  not  moral  ;  and  confequently. 
carry  no  fatisfaftion  with  them,  muft  be  icnfible  :  But 
as  it  would  be  endlefs,  to  mention  all  the  dcftor  fays 
of  the  irrefiftable  evidence,  as  well  as  the  abfolute  per- 
fe6lion  of  the  eternal,  and  immutable  law  of  nature  , 
I  ftiall  recite  but  one  pafl"age  more,  which  he  fuppo^t•^ 
by   the    authority   of    biftiop    Cumberland.      "  This" 


OLb     \5  THE   CREATIOM.  3IQ 

ikys  he  *'  is  that  law  of  nature,  to  which  the  reafon  of 
all  men,  every  where,  as  naturally  and  ncccirvrily  af- 
iciits,  as  all  animals  conlpire  in  the  pailc,  and  motion 
of  their  heart  and  arteries  ;  or  as  all  men  agree  in  their 
jtid'.ninnt  conccrnin'^  the  whitcnefs  of  liiow,  or  the 
]>rii;litncls  of  the  hm.  " 

B.  This,  indeed,  is  fo  full  and  home,  that  no  ancient 
or  modern  deid  could  have  faid  more  in  praife  of  the 
linlimited  wildom,  and  univerlal  goodnels  of  God;  than 
in  luppolmg  the  common  parent  of  mankind,  hdS  giv- 
en all  his  children,  even  thole  of  the  lowed  capacities, 
and  at  all  times.  lufficienL  means,  of  difcovcring  what- 
ever makes  for  their  preieni,  and  future  happinels  ; 
and  that  no  man  can  plead  ignorance  of  a  law  .is  evi- 
dent as  that  the  Sun  is  bright,  or  inow  white  ;  and  as 
inleparable  from  rational  nature,  as  the  pulfe  of  the 
heart  and  arteries  are  from  animal  nature. 

A.  If  this  be  talking  like  a  deid,  all  who  write  oil 
this  lubje6l  talk  thus,  fince  they  all  maintain  that 
"  there  inud  be  a  law  of  eternal  reftitude  flowing  from 
the  nature  of  things,  otherwile  there  could  be  no  atli- 
ons  good,  or -lovelv  in  themfelves;  no  real  didin6tioi. 
between  virtue  and  vice;  good  or  evil  ;  and  that  God 
cannot  difpenle  with  his  creatures,  or  with  himlelf,  for 
not  obferving  it  ;  otherwife  an  arbitrary  will,  which 
mii^ht  change  every  moment,  would  govern  every 
thing  ;"  and  that  "  this  law  of  eternal  rcditude  is  im- 
planted in  man  at  his  very  creation  ;  and  that  no  man 
can  ai'it  contrary  to  it,  but  does  violence  to  himlelf,  and 
hns  againd  his  very  make,  and  conditution."  And 
can  it  be  otherwife,  when  the  only  innate  principle  in 
man  is  the  dchre  of  his  own  happinefs  ;  and  the  good- 
nels  ot  God  requires  no  more  than  a  right  cultivating 
tiiis  princip'.j  ;  in  preferring  a  general,  or  public  ;  to 
a  particular,  or  private  good  ?  And  where  there  arc 
two  evils,  and  both  cannot  be  avoided,  to  ciioofe  the 
lefs  fiib  rations  boni. 

The  latter    part  or  the  Doctor's  difcourfe  is  chiefly 
levelled  againll  thole  he  calls  the  true  deifts ;  and  that 


314  CHRISTIANITY    AS 

you  may  know  what  fort  of  men   they  are  he  combats, 
he  gives  you  their  creed. 

"  Thefe  deifls,  fays  he,  did  they  believe  what  they 
pretend,  have  juft,  and  right  notions  of  God,  and  of  all 
the  divine  attributes  in  every  refpeft ;  who  declare  they 
believe  there  is  one  eternal,  infinite,  intelligent,  all-pow- 
erful, and  wife  being;  ihe  creator  preferver  and  gover- 
nor of  all  things;  that  this  fupreme  caufe  is  a  being  of 
infinite  jullicc,  goodnefs  and  truth,  and  all  moral  as  well 
as  natural  perfeftions;  that  he  made  the  world  for  the  ma- 
nifeftation  of  his  power  and  wifdom,  and  to  communi- 
cate his  goodnefs  andhappinefs  to  his  creatures  ;  that  he 
preferves  it  by  his  continual  all-wife  providence,  and 
governs  it  according  to  the  eternal  rules  of  infinite  juf- 
lice,  equity,  goodnefs,  mercy  and  truth  ;  that  all  created, 
rational  beings,  depending  continually  upon  him,  are 
bound  to  adore,  worfhip,  and  obey  him  ;  to  praife  him 
for  all  things  they  enjoy,  and  to  pray  to  him  for  every 
thing  they  want;  that  they  are  obliged  to  promote  in 
their  proportion,  and  according  to  the  extent  of  their  fe- 
veral  powers  and  abilities,  the  general  good  and  welfare 
of  thofe  parts  of  the  world  wherein  they  are  placed  :  in 
like  manner,  as  the  divine  goodnefs  is  continually  pro- 
moting the  univerfal  benefit  of  the  whole  ;  that  men  in 
particular,  are  every  where  obliged  to  make  it  their  bu- 
finefs,  by  an  univerfal  benevolence  to  promote  ihehap- 
pinefs  of  all  others;  tiiat  in  order  to  this,  every  man  is 
bound  always  to  behave  himfelf  fo  toward  others,  as  in 
reafon  he  would  defire  they  fhould  in  like  circumftances 
deal  with  him  :  wherefore  he  is  obliged  to  obey,  and 
fubmit  to  his  fuperiors  in  all  jufl,  and  right  things,  for 
the  prefervation  of  fociety,  and  the  peace  and  benefit  of 
the  public  ;  to  be  ju(t  and  honeQ,  equitable  and  fincere 
in  all  his  dealings  with  his  equals,  for  the  keeping  invio- 
lable the  everlalting  rule  of  righteoufnefs,  and  maintain- 
ingan  univerfal  truftand confidence;  friendfliip  and  affec- 
tion amongft  men  ;  and  towards  his  inferiors  to  be  gentle 
and  kind,  eafy  and  affable,  charitable  and  v/ijiing  (o  affift 
as  tuany  as  Hand  in  need  of  his  help,  for  the  prefervation 


OLD    AS   THE    CREATION.  3I5 

of  iinivcrfal  love  and  benevolence  amongfl  mankind,  and 
in  imitation  oT  the  goodncfs  of  (jod,  who  prcfcrvcs,  and 
does  good  to  all  his  crc-afures,  which  depend  entirely 
upon  him  foriheir  very  being,  and  all  tliat  they  enjoy; 
that  in  refpefl  of  himklf,  every  man  is  bound  to  prcferve 
as  nnicli  as  in  iiim  lies,  his  own  being,  and  the  right  ufe 
of  all  his  faculties,  fo  long  as  it  fhall  pleafe  God,  wlx) 
appointed  him  his  Ration  in  this  world,  to  confinuc  him 
therein  ;  that  therefore,  he  is  bound  to  have  an  exaft 
government  of  his  pallions,  and  carefully  to  abftain  from 
all  debnuchcriesand  abides  of  himfelf,  which ;endeitherto 
the  didrufclion  of  his  own  bring,  or  to  the  difoidcrs  of  his 
faculties,  and  dilabling  him  from  performing  his  duty, 
or  hurrying  him  into  the  pra6icc  of  unrealonable  and 
unjult  things  :  hdHy,  that  according  as  men  regard,  or 
negle6l  ihcie  obligations,  fo  they  are  proportionably  ac- 
ceptable, ordilpleafing  unto  God;  who  being  fupreme 
governor  of  the  world,  cannot  but  tedify  his  favour  or 
difplealiirc,  at  fome  times,  or  other  ;  and  confequently, 
(ince  this  is  not  done  in  the  prefent  date,  therefore  there 
muO;  be  a  future  ftate  of  rewards  and  piinifhmenis  in  a 
life  to  come." 

The  deifts,  no  doubt,  will  own,  that  the  Doftor  has 
done  them  jvidice  ;  (ince  all  their  principles,  as  he  rep- 
lefents  them,  have  adireQ  tendency  to  make  ihem  good 
men  ;  and  containing  nothing  to  divert  them  from  intire- 
ly  attending  to  all  the  duties  of  morality,  in  which  the 
whole  of  their  religion  confifts;  and  which  leaves  them 
no  room  for  tho!'e  endlefs  quarrels  and  fatal  divifions, 
which  zeal  for  other  things,  has  occafioned  among  their 
fellow  creatures;  and  whom  they  pity  upon  the  account 
of  that  unfupportable  bondage,  which  luperflition  has, 
in  moll  places,  laid  I'nem  under :  and  muft  not  a  religion, 
v.hich  the  Dotlor  has  proved  to  be  deinondrahly  foun- 
ded on  the  eternal  reafon  of  things. have  a  more  power- 
ful influence  on  rational  beings,  than  if  it  was  laid  on 
any  other  bottom  ?  How  can  a  religion,  which,  as  the 
the  Doc\or  dcfcribes  it,  carries  in  all  its  parts,  fuch  evi- 
dent marks  of  wifdom  and  goodn'  fs,  fail  to  make  men 


3l6  CHIRSTIANITY    AS 

in  love  with  their  duty  ;  when  they  mud  plainly  fee, 
that,  and  their  intereft  to  be  infeparabie  ?  If  princes  re- 
quired no  more  of  their  fubjeBs,  and  privaie  men  of 
their  neighbours,  than  to  be  governed  by  thefe  princi- 
ples ;  how  happy  would  the  world  be,  thus  governed  ? 

I  do  not  perceive  the  Doftor  himfelf  finds  any  defeft 
in  their  principles  ;  but  only  objeBs  to  their  manner  of 
taking  ihem  as  they  are  difcoverable  by  the  light  of  na 
ture,  and  the  reafon  of  things. 

B.  Is  not  that  a  very  juft  objeflion  ? 

A.  Not  from  one  who  fuppofcs,that  "  the  eternal  reaf- 
on of  things  ought  to  be  the  rule  by  which  all  men  fliould 
govern  ail  their  aSions  ;"  and  who  among  other  things 
of  the  like  nature,  affirms,  that  the  "  original  obligation 
of  all  is  the  eternal  reafon  of  things  ;  that  realon,  which 
God  himfelf,  who  has  no  fuperior  to  direft  him,  or  to 
whofe  happinefs  nothing  can  be  added,  or  any  thing  di- 
mimflied  from  it.  yet  conftantly  obliges  himfelf  to  gov- 
ern the  world  by  :  and  the  more  excellent  and  perfect 
his  creatures  are,  the  more  checfully,  and  (leadily  are 
their  wills  determined  by  this  fuprcmc  obligation,  in  con- 
formity to  the  nature  and  imitation  of  the  moft  perfe^l 
will  of  God. 

B.  Why  do  you  think  this  favours  deifm  ? 

A.  Becaufe,  if  the  eternal  reafon  of  things  is  the  fu- 
preme  obligation,  mufl  not  that,  if  there  is  any  dillerencc 
between  it  and  external  revelation,  take  place  ?  Aiid 
mufl  not  that  rule,  which  can  annul  j:ny  orher.  be  not 
only  the  fupreme,  but  the  fole  rule  ?  For  as  far  as  men 
take  any  other  rule,  lo  far  they  looie  of  their  ))erfeQior, 
by  ceafingto  be  governed  by  this  rule,  in  conformity  to 
the  nature,  and  in  imitation  of  the  perfeB  will  of  God. 
And  if  this  iiiofl  perfeB  will  of  God  is  to  be  thus  known, 
can  things  that  have  another  original,  and  are  of  a  later 
date,  be  any  part  of  the  moft  perfeB  will  of  God  ?  Or 
can  theeiernal  reafon  of  thingsextcnd  to  things  that  do 
not  belong  to  reafon  ;  <~>r,  as  divines  love  to  fpeak,  are 
above  realon  J  or,  can  the  DoBor  fuppofe,  there  is  any 
other  rule,  than  the  tiature,  or  reafon  of  things,  when  he 


OLD  AS  T  n  K    C  R  L  A  l"  1  O  N  , 


3^7 


makes  no  medium  between  men's  being  governed  by  it, 
and  by  their  own  iirircalonablc  will  ? 

In  fliort,  it  is  the  view  with  which  liic  aflion  is  done, 
that  makes  it  moral:  lie,  v.lio  pays  his  debts  out  of  a 
principle  of  honelh',  does  a  moral  atlioii ;  while  h.c  rhat 
does  the  fame  for  iear  of  the  law,  cannot  be  (aid  to  a£t 
morally  :  And  can  he,  who  does  a  thing  f)  avoid  being 
punifl)ed,  or  in  hopes  of  being  rewarded  hereafter;  and 
for  the  fame  rcafon  is  ready  to  do  the  contrary;  merit, 
at  Icall,  ccjualiv  with  him.  who  is  in  love  with  his  duty, 
and  is  governed,  not  by  fervilc  motives,  butbvthcori- 
ginal  obligation  of  the  moral  litneis  of  things;  in  con- 
formity to  tiie  nature,  and  in  imitation  t)f  the  pcrfeft 
will  of  God.  This  the  Doctor  will  not  deny  to  be  true 
deifm;  and  that  they  wh.o  do  not  acl  thus,  defervc  not 
the  title  of  true  deifls. 

Tne  Dottor,  after  he  has  liimfclf  given  us  a  copfift- 
ent  Ichemc  of  deifm,  (ays,  '•  There  is  now  no  fuch 
tiling,  as  a  ConfiQent  fcheme  of  deifm:   That  whicli  a- 

lone  was  once  Inch ceafes   now   to  be   fo,  after  the 

appearance  of  revelation."  If  chndianiiy,  as  well  as 
deifm,  confills  in  being  governed  by  the  original  obli- 
gation of  the  moral  fitncls  of  things,  in  conformity  to 
the  nature,  and  in  imitation  of  the  perfect  will  of  (>od; 
then  they  b'jth  mull  be  the  fame  :  But  if  chnftianity 
confifls  in  being  governed  by  any  other  rule,  or  requires 
any  other  things,  hi)s  not  the  DoBor  himfelf  given  tlie 
advantage  to  deifm  ? 

TlicTe  true  chrillian  dcifis,  as,  I  think,  the  DoGnr 
ought  to  call  them,  /ay;  that  though  the  Dodor's  dif- 
courfe  is  chiefly  levelled  ngainft  them,  yet  he  caimo: 
differ  with  them,  without  differing  from  himfelf;  and 
condemning  in  one  part  ol'  his  elaborate  treatilc,  what 
he  has  approved  in  the  other.      For, 

If  chriUianity  lias  not,  fay  they,  dcnroycd  the  moral 
agency  of  men;  or  forbid  them  to  ,\t\  as  moral  agctifs-; 
they  mud  now,  as  well  as  formerly,  judge  of  the  will  oi 
God,  by  that  rcafon  given  them  bv  ^n  all-graciou.^  Gofi, 
to  diflinguifli  between  good  and  c.'il ;    the  only  thing* 


318  CRHISTIANITY    AS 

to  which  the  precepts  of  a  being,  who,  as  the  Do6ior 
owns,  is  incapable  of  afting  arbitrarily,  can  extend  ;  and 
thefe  deifts  agree  with  the  Do6lor  in  his  two  firft  propo- 
rtions, upon  which,  the  whole  of  his  reafoning  is  built : 
"  That  from  the  eternal,  and  neceffary  differences  of 
things,  there  naturally  arife  certain  moral  obligations  , 
which  are  of  ihernfelves  incumbent  on  all  rational  crea- 
tures, antecedent  to  all  pofitive  inftitution,  and  to  all 
expeftation  of  reward  and  punifliment."'     And, 

"  Thar  the  fame  eternal  moral  obligations,  which  a- 
rife  neceffarily  from  the  natural  differences  of  thinp^s, 
are  moreover  the  exprefs  will  and  command  of  God  to 
all  rational  creatures:"  And  accordingly  they  judge  of 
the  pofitive  will  of  God,  from  ihofc  eternal  moral  ob- 
ligations, which  arife  neceffarily  from  the  natural  dif- 
ferences of  things;  which  being  incumbent  on  all  ration- 
al creatures,  antecedent  to  all  pofitive  inflitution,  can- 
not but  be  fo  knowable  by  ihem,  and  having,  agreeable 
to  the  Doctor's  direflion,  thus  chofen  their  religion, 
they  fay,  it  is  impoffible  for  them  (iince  there  cannot  be 
two  originals  of  the  fame  thincj}  to  choofe  that  relii^ion 
from  external  revelation,  which  they  have  already  cho- 
fen from  internal  revelation  :  And  if  external  revelation 
cannot  alter  the  nature  of  things,  and  make  that  to  be 
fit,  which  is  in  itfelf  unfit;  or  make  that  neceffary, 
which  is  in  itfelf  unnecefT'ary  ;  it  can  only  be  a  tranfcript 
of  the  religion  of  nature;  and  fo  every  thing  it  fays,  h 
to  be  judged  of  by  the  reafbn,  and  nature  of  things; 
otherwife,  fay  they,  we  might  be  obliged  to  admit 
things,  which,  for  ought  we  know,  are  as  neceffarily 
falfe,  as  God  is  true;  fince  "  ail  do8rines  inconfiftenc 
with  morality,  are,"  as  the  Do6\orjuflly  obferves,  "as 
certainly,  and  neceffarily  falfe,  as  God  is  true."   , 

Befides,  if  thefe  moral  obligations,  which  of  them- 
felves  are  incumbent  on  rational  creatures,  and  which 
likewife  fliew  themfelves  from  their  internal  excellency, 
to  be  the  will  of  God;  are  as  evident,  as  the  fun  is 
bright ;  how  can  men,  fay  the  deifts,  believe  on  leffer 
evidence,  what  they  know  before  to  be  certain  on  the 


OLD    AS    THE    CREATION.  3I9 

greatcft  ?    In  this  cafe,    mufl  not  faith  be  fwallowed  up 
by  knowledge;  and  probability  by  dcmondration  ? 

Thefe  dcifts  iiuirelv  agree  with  the  Do8or,  when  he 
afferts,  that  "  fome  doQrines  are  in  their  own  nature 
necefTarily,  and  dcmonnrablv  true;  fuch  as  arc  all 
thofe  which  concern  the  obligation  of  plain  moral 
precepts  ;  and  thefe  neither  need,  nor  can  receive  any 
ftronger  proof  from  miracles,  than  what  they  have  alrea- 
dy, (though  not,  perhaps,  fo  clearly  indeed  to  all  capa- 
cities ;)  from  the  evidence  of  right  reafon.  Other  doc- 
trines are  in  their  own  nature  neceffarily  falfc,  and  im- 
poffible  to  be  true;  fuch  as  are  all  abfurdities  and  con- 
tradiBions,  and  all  doftrines  that  tend  to  promote  vice  ; 
and  thefe  can  never  receive  any  degree  of  proof  from 
all  the  miracles  in  the  world."  But  as  to  what  the  Doc- 
tor adds,  "  that  other  do6trines  are  in  their  own  nature 
indifferent,  orpoffible,  or,  perhaps,  probable  to  be  true  ; 
and  thole  could  not  have  been  known  to  be  pofitively 
true,  but  by  the  evidence  of  miracles,  which  prove 
them  to  be  certain  ;"  here  thefe  deifts  beg  leave  to  dif- 
fer with  him,  as  to  any  doQrines,  in  their  own  nature 
indifferent,  being  the  will  of  God  ;  for  that  would  be 
to  fuppofe,  what  the  DoQor  has  proved  to  be  impofli- 
blc,  that  God  afcls  arbitrarily,  and  out  of  mere  willfu!- 
nefs.  And  here  they  would  afk  him,  fince,  as  he  owns, 
"  Evil  fpirits  can  do  miracles,  and  the  nature  of  the  doc- 
trine to  be  proved  to  be  divine,  mud  be  taken  into  con- 
fideration ;"  how  the  miracles  can  prove  a  doftrinc,  re- 
lating to  indifferent  things,  to  be  from  God?  Or,  how 
there  can  be  any  fuch  dot^rincs  in  the  chriflian  religion, 
if  what  he  fays  be  true;  "  That  every  one  of  the  doc- 
trines it  teaches,  as  matter  of  truth,  has  a  natural  tend- 
ency, and  a  dired  powerful  inlluence  to  reform  the  lives 
of  men,  and  correal  their  manners."  "  This,"  adds  he, 
"  is  the  great  end  and  ultimate  defign  of  all  true  reli- 
gion :  And  it  is  a  great  and  fatal  miltake  to  think  that 
any  doctrine,  or  any  b.licf  whatever,  can  be  any  other- 
wife  of  any  benefit  to  men,  than  as  it  is  fitted  to  pro- 
mote tliis  main  end." 


320 


CHRISTIANITY    AS 


This  fuppofes  men,  by  their  reafon,  are  not  only  able 
to  know,  thai  it  is  repugnant  to  the  nature  of  God,  to 
require  any  thing  of  them,  except  it  has  a  natural  tend- 
ency, and  a  direct  powerful  influence  to  reform  their 
lives,  or  correct  their  manners  •  but  likewife  to  difcern 
what  doctrines  have  this  tendency  :  And  that,  if,  upon 
examination,  they  find  every  doctrine  contained  in 
fcripture  has  this  tendency,  they  may,  then,  fafely  pro- 
nounce them  all  to  be  divine.  This  previous  examina- 
tion, therefore,  is  highly  neceffary  to  prevent  what  he 
calls  a  fatal  miftake. 

The  difference  between  thofe,  who  would  engrofs 
the  name  of  chriftians  to  themfclvcs,  and  thefe  chrillian 
deifts,  as  I  mav  juUly  call  them  ;  is,  that  the  former 
dare  not  examine  into  the  truth  of  fcripture-doctrines, 
led  they  fhould  feem  to  queltion  the  veracity  of  the 
fcriptures  :  Whereas  the  latter,  who  believe  not  the 
doctrines,  becaufe  contained  in  fcripture;  but  the  fcrip- 
ture, on  account  of  the  doctrines;  are  under  no  fuch 
apprehenfion  :  For  having  critically  examined  thofe 
doctrines  by  that  reafon,  which  God  has  given  them  to 
dittinguifh  religion  from  fuperitition  ;  they  are  fure  not 
to  run  into  any  errors  of  moment;  notwiihftanding  the 
confeffed  obfcurity  of  the  fcriptures,  and  thofe  many 
miftakes  that  have  crept  into  the  text,  whether  by  acci- 
dent, or  defign. 

The  doctor  fays,  "  The  moral  part  of  our  faviour's 
doctrine  would  have  appeared  infallibly  true,  whether 
.he  had  ever  worked  miracles,  or  no.  The  relt  of  his 
doctrines  was  what  evidently  tended  to  promote  the  Iio- 
nor  of  God,  and  the  practice  of  righteoufnefs  amongd 
men.  Therefore  that  part  alfo  of  his  doctrine  was  pof- 
fible,  and  very  probable  to  be  true;  but  yet  it  could 
not  from  thence  be  known  to  be  certainly  true;  nor 
ought  to  have  been  received  as  a  revelation  from  God, 
unlefs  it  had  been  proved  by  undeniable  m.iracles." 

Here  the  deifts  can,  by  no  means,  come  into  the 
doctor's  diftinciion,  between  the  moral  part  of  our  ia- 
viour's  doBrine,  and  that  part  which  evidently  tends  to 


OLD    AS    TIIK    CRKAllON'.  32t 

promote  ihe  honor  oF  Cod,  and  llic  pra^^icc  of  righte- 
oufiiefs  ;  it  bcin^  niariirclUy  ^  diflinOion  wiiliout  any 
(lifference :  and  if  the  whole  of  religion  confifKs  in  the 
honor  of  God,  and  the  jrood  of  man,  which  he  is  far 
rroiii  dpnying;  nothing  can  more  effc^ually  ftrike  at 
the  certainty  of  all  religion,  than  the  fuppofing,  that 
tnnnkind  could  not  be  certain,  that  whatever  evi- 
dently tended  to  promote  the  honor  of  God,  and  the 
pradice  of  righicoiifnefs,  was  the  will  of  God,  till  they 
were  convinced  of  it  by  undeniable  miracles. 

It  is  poOTible,  fay  they,  a  man  may  donbt,  whether  there 
is  a  (rod;  but  none  furc,  who  believe  one,  can  doubr, 
but  that  it  is  dcmonltrably  Rt,  jufl,  and  reafonable  for 
men,  to  do  every  thing  that  evidently  tends  to  promote 
the  honor  of  God,  and  the  pratlice  of  righteoufnels. 
And,  if  the  mind  of  man,"  as  the  doclor  fays,  "  cannot 
avoid  giving  its  aflcnt  to  the  eternal  lav^?  of  righteoul- 
ncfs;"  can  the  mind  of  man  avoid  alTcnting  to  the  prac- 
tice of  righteDufnefs  as  his  indifpen'able  duty?  But  if  it 
be  but  probable,  that  whatever  evidently  tends  to  promote 
the  honor  of  God,  and  the  pra8ice  of  righteoufnels,  is 
from  God;  it  cannot  be  probable,  that  miracles  done  tn 
ihcir  behalf  are  from  God.  Does  not  the  do6tor  here 
deflroy  the  certainty  of  thefe  doUiincs,  which  he  had 
before  demonllrated;  and  this  too  only  to  prove  their 
prolubiliiy  ? 

Thci'e  chriftian  deifts  own  the  doOor  is  in  the  right, 
ior  contending,  that  the  ncccHTarv  relation  that  is  be- 
twccn  things,  makes  fome  adions  moral,  and  others  im- 
moral ;  but  when  they  would  afl-;,  whether  there  be  any 
other  way  to  didinguifh  them,'  but  from  their  nattjrs 
and  tendency;  for  ihey  cannot  but  conclude,  that  thofc 
which  evidently  lend  to  promote  the  honor  of  C/od,  and 
the  praBicc  of  righteoui'^nefs,  are  plain  and  moral  du- 
ties, and  perpetually  oblige.      And, 

'•  If  no  tniraelcs,"  as  the  dofctor  owns,  "  can  prove  a 
vioQiine  that  is  vicio\isin  its  tendency  and  confcquen- 
ces,  to  be  froti)  God  ;  muft  not,  fay  they,  that  flofl- 
rine,  which   h;'.s  i;»c  contrary  tendency  and   cnnfcquen- 

R  r 


322  CIIRISTI  AXITY    AS 

ces,  be  from  God;  though  ever  fo  many  ralracies  are 
done  in  oppofiiion  to  it?  And, 

They  likewife  fay,  as  evidently  as  God  is  not  only  a 
jzood  and  perfefl,  but  alfo  the  only  perfeft  beings  fo 
evident  is  it,  that  every  doftrine,  thai  carries  any  de- 
gree, much  more  the  highefl;  degree  of  goodnefs  and 
pcrfeBiop  in  it,  has  the  charafter  of  divinity  imprelTed 
on  it;  and  dierefore  cannot  agree  vvith  the  doBor, 
"  that  neither  can  any  degree  of  goodnefs,  and  excellen- 
cy in  the  doflrine  itfelf,  make  it  certain,  but  only  high- 
ly probable  to  come  from  God." 

If  no  miracles  can  prove  any  different  thing  to  be  the 
wil'  of  God  ;  and  all  that  evidently  tends  to  promote  the 
honor  of  God,  and  the  praflice  of  righteoufnefs,  are 
plain,  moral  duties,  as  the  dotlor  contends;  and  all 
fuch  duties  neither  need,  nor  can  receive  any  flronger 
proof  from  miracles,  than  what  they  have  already  from 
the  evidence  of  right  reafon:  how  can  miracles,  fay  ihefe 
deifts,  have  any  other  \.\\'c^  than  to  make  men  confider 
the  nature,  and  tendency  of  a  doftrine;  and  judge  from 
fhence  whether  it  be  from  God  ?  But, 

Allowing  the  doftor  what  hypolhefis  he  pleafes,  in 
relation  to  miracles ;  yet  if  the  do8rincs  themfelves, 
from  their  internal  excellency,  do  not  give  us  a  certain 
proof  of  the  will  of  God,  no  traditional  miracles  can 
do  it;  bccaufe  one  probability  added  to  another  will 
not  amount  to  certainty. 

B.  I  thought  the  do8or  had  built  his  arguments  in 
favor  of  revelation,  upon  the  cbfcurity  of  the  law  of 
nature;  and  would  not  have  declared,  that  "  the  realon 
of  all  men,  eveiy  where,  as  naturally  affents  to  it,  as 
all  animals  confpire  in  the  pulfe  and  motion  of  their 
heart  and  arteries;  or  as  all  men  agree  in  their  judg- 
ment concerning  the  whitencfs  of  fnow,  or  the  bright- 
nefs  of  the  fun. 

y'l.  Have  patience,  and  you  fliall  lee,  that  fnow  is  no 
longer  white,  or  the  fun  bright;  and  in  order  to  it,  I'll 
fhew  you,  that  the  do61or's  new  (cheme  confifls  in  fup- 
pofini:,  dial  though  "in  the  original  uncorrupied  ilate 


OLD    AS    THI.    CREAllON,  Q2"3 

of  human  nature,  right  reafon  may  juftly  be  fuppofed 
to  have  bccu  a  (ufficicnt  guide;  and  a  principle  ))ower- 
fiil  enough  lo  have  prcfervcd  men  in  the  condant  prac- 
tice oF their  duty:  yet  upon  the  fall,  mankind  were  in 
A  very  had  flate;  as  wanting  greater  help,  and  afTiflance, 
than  t'nc  liojit  ol"  nature  could  ad'ord  ihcni.  And  that 
i.here  was  plainly  wanting  fomc  extraordinary,  and  fu- 
per-natural  adillancc,  that  was  above  the  reach  of  philo- 
iophy  to  procure.  I'hcrc  was  plainly  wanting  a  divine 
revelauon  to  recover  mankind  out  of  their  univerfally 
degenerate  Mate,  into  a  (tale  fuitable  to  the  original  dig- 
nity of  their  nature."  And  again,  '•  there  was  plainly 
wanting  a  divine  revelation,  to  recover  mankind  out  of 
their  univerfal  corruption  and  degeneracy."  And  in  the 
the  margin,  '•  a  divine  revelation  ablolute  neceffary  for 
the  recovery  of  mankind."  But  if  a  divine  revelation 
was  abfolutely  neceffary  to  this  end,  men  were  under  an 
abfoUite  impoinhility  of  recovering  without  it. 

This  is  fuppofnig,  God  has  left  all  mankind  for  four 
thoufand  years  together,  and  even  the  greateft  part  to 
this  day,  deiiitute  of  rulhcient  means  to  do  their  duty, 
and  to  prcferve  ihemfelvcs  from  finking  into  a  corrupt- 
ed and  degenerate  (late;  and  that  it  was  impoffible  for 
them  when  thus  funk,  to  recover  ihemfelves  ;  and  yd 
that  God  (their  duty  being  the  fame  after,  as  before  the 
fall,)  expected  impoHibilities  from  them  ;  viz.  cither  to 
prcferve  themfelves  from  thus  falling;  or  if  fallen,  to 
recover  themfelves.  But  if  they  had  power  to  do  this, 
and  it  was  not  their  fault,  that  they  at  firft  were  in,  and 
after  remained  in  what  he  calls  a  date  of  univerfal  dege- 
neracy and  corruption;  this  mufh  then  be  the  Hate  God 
defigncd  they  Ihould  be  in:  and  it  would  fcem  not  on- 
ly to  be  in  vain,  but  a  crime  in  them,  to  endeavor  to 
change  that  date,  in  which,  God,  of  his  infinite  wif- 
dom  and  goodnefs,  thought  ht  to  place  them.     But, 

It  men  alike,  at  all  times,  owe  their  exidcncc  to 
God,  they  at  all  limes  mud  be  created  in  a  flate  of  in- 
nocence, capable  of  knowing,  and  doing  all  God  re- 
quires of  them  ;  and  we  mud  conclude  from  the  vvifdom 


324  CHlkSTIANlTY    AS 

and  goodnefs  of  God,  that  he  will,  at  no  time,  command 
any  thing  not  fit  for  him  to  command,  or  for  man  to  do  : 
and  therefore,  could  we  fuppofe  fome  things  command- 
ed by  external  revelation,  which  were  not  commanded 
by  the  light  of  nature;  we  muft  conclude,  that  till  then 
it  was  not  fit  for  God  to  corrmand  them,  or  for  man 
uncommanded  to  do  ihemr^ 

The  do6tor,  to  fhew  the  fault  was  not  in  mankind, 
but  in  the  guide  God  gave  thi:n;  fays,  "  the  light  of 
nature,  and  right  reafon,  was  altogether  infufficieni  to 
reftore  true  piety :"  and  as  though  this  was  not  enough, 
he  adds,  "  that  the  light  of  nature  no  where  appeared." 
Which  feniences  feem  inconfiftent,  fince  the  firft  fup- 
pofes  a  light,  though  infuflicient,  appearing  to  the 
minds  of  men  ;  but  the  do8:or  does  not  feem  to  know 
"whether  they  had  no  light  at  all;  or  '•  a  light,  which, 
he  fays,  has  undeniable  defeds  in  it." 

B.  May  not  the  law  of  nature  be  very  clear,  though 
the  light  of  nature  may  be  fo  very  dim,  as  to  have  un- 
deniable defefts  ? 

A.  Can  the  law  of  nature  be  clear,  and  the  light  of 
nature  dim ;  when  the  law  of  nature  is  nothing,  but 
what  the  light  of  nature,  or  reafon  diftates?  Or,  as  Dr. 
Scott  expreflfes  it,  "  right  reafon  pronouncing  fuch  ac- 
tions good,  and  fuch  evil,  is  the  law  of  nature ;  and 
thofc  eternal  reafons,  upon  which  it  fo  pronounces, 
ihem,  are  the  creed  of  nature ;  both  which  together  make 
natural  religion." 

The  do£lor  to  purfue  this  point,  and  to  fiiew  that  the 
fault  was  not  in  the  creatures,  hut  the  creator;  fays,  that 
■"  even  thofefew  extraordinary  men  of  the  phildlophers, 
who  did  fincerely  endeavor  to  reform  mankind,  were 
ihemfelvcs  intirely  ignorant  of  iome  do6lrines,  abiblute- 
3y  neceffary  for  bringing  about  this  great  end  of  the  re- 
formation,  and  recovery   of  mankind: Their 

whole  attempt  to  difcover  the  truth  of  things,  and  to 
infl:ru6l  others  therein,  was  like  wandering  in  the  wide 
fea,  without  knowing  whether  to  go,  or  which  v.a}'  10 
take,  or  having  any  guide  to  condu6t  them  ?" 


OLD  AS  Tin-:  ci\i:amcin.  3:^5 

And  thai  you  might  be  fure,  iliai  the  fault  was  in  the 
ctfinal,  univcrfal,  ;ukI  unchaugable  law  of  nature;  he 
c.MJs  ihulc  philolbphers,  who  thus  wandered  in  the  wide 
Tea, "  wife,  brave,  and  good  men,  who  made  it  their  bufi- 
jicfs  to  lludv,  and  practice  the  duties  of  natural  reli^^ion 
ihenilcl  \  e.s,  and  to  leach  and  cxhori  olliers  10  do  the  like ;" 
nay,  one  w-ould  imai^inc  he  thought  them,  noiwiihftand 
ino  their  unavoidable  ignorance,  infpired;  fince  he  fays, 
"  liieie  never  was  a  great  man.  buL  who  was  inlpired; 
nemo  unquam  magnus  virjine  cUvmo  aflalu /uit :"  And 
for  this  he  q-joics  the  authority  of  Cicero,  who,  if  the 
dodor's  reafoning  is  jull,  was  certainly  infpired. 

'J'he  dotlor's  ichen^e  outdoes  that  of  the  moll  rigid 
prcdeRinarians ;  for  that  at  all  times  laves  the  eleft  :  But 
liere  are  no  elect;  but  all,  for  many  ages,  are  inextri- 
cably involved  in  a  moll  depraved,  corrupted,  and  im- 
pious flate. 

The  doctor  juflly  fays,  "let  none  on  pretence  of 
maintainiug  natural  religion,  revile  and  and  Llafpheme 
the  chnflian  ;  led  they  be  found  liars  unto  God:"  and 
for  the  fame  reafon,  may  not  I  fay,  let  none  bUifpheme 
natural  religion  ?  Though  if  natural  and  revealed  reli- 
!]ion  can  differ.jit  nuill  be  a  greater  crime  to  revile  a  reli- 
gion, .that  is  eternal,  univerfal,  aiid  unchangeable; 
than  a  religion  that  is  not  fb.     And, 

Hiough    I  pay  a  due  deference  to   the  doclor  o  ciccp 
penetration  in  matters  of  religion,   I  dare  not   fay  there 
is  the  leafl  difference  between  the  law  of  nature  and  the 
gofpel  ;  for    that  would  fuppofe    fbme  defect  in  one  o; 
liiem,  and  rcflcfl  (jn  the  author  of  both  ;   who,  certain 
ly,  was  equally  good,  and  equally  wife,  when  he  gav. 
the  one,  as  when  he  gave  the  other  (if  it  may  he  called 
anotlier)  law.      Nor  dare  I  be  io  rail],  as  tochaigeihc 
light   of'  nature  with    undeniable  defefts,  as  the   doctor 
prefumcs  to  do  ;  fince,  \>  thai  light  was  lulHcient  to  an 
fwer  the  end  defigned  by  Cod,  which  was  to  be  a  com 
peteni  guide    to  men,  in    relation  to  their  prefent  and 
future  happincfs  ;  t'nere  could  be  no  deficiency  :  if  no', 
then  there  mull  have  b:^en  an  undeniable  dcluuli  iu  tiu 


e  K  il  1  i>  T  1  A  N  i  i-  Y    A  S 


giver  of  it,  in  appointing  means  not  fufficient  to  anfwer 
their  defigned  ends;  thougli  both  means  and  ends  v»^ere 
entirely  in  his  power.  Nor  dare  I  fay,  '•  there  are  fe-v'c- 
ral  necefifary  trutlis,  not  poffible  to  be  difeovcred  with 
any  certainty  by  the  light  of  nature  :"  beceaufe  God's 
means  of  information  will,  and  mufl;  always  bear  an  ex- 
aft  proportion  to  the  neceffity  of  our  knowing  what  we 
are  obliged  to  know  ;  efpecially  louching  the  nature 
and  attributes  of  God  ;  which,  he  fuppofes,  "  were  very 
dii'ficuk  for  the  wifeit  men  to  find  out ;  and  more  dilficuit 
for  them  to  explain."  But  here  I  mult  do  the  doBor 
thatjuPiice,  as  to  obferve,  that  he,  in  another  place,  is 
To  far  from  finding  any  fuch  defe6l  in  this  light,  even 
with  relation  to  the  nature  and  attributes  of  God  ;  that 
he  fays,  "  All  the  heathen  v/orld  had  certain  means  of 
knowing  God  ;  for,  that  which  may  be  known  of  God, 
was  manifeft  enough  unto  men  in  all  ages;"  And  if  no 
age  can  know  more  of  God,  than  that  which  may  be 
known  ;  and  if  that  which  may  be  known  of  him  was 
manifePi  in  all  ages;  what  advantage  can  one  age  in  this 
grand  point  have  above  another?  And,  therefore,  I 
raud  conclude, 

It  cannot  be  imputed  to  any  defeft  in  the  light  of  na- 
ihat  the  pagan  world  ran  into  idolatry  ;  but  to  their  be- 
ing entirely  governed  by  priells,  who  pretended  commu- 
nication with  th.eir  Gods;  and  to  have  thence  their  reve- 
Jations,  which  they  impofed  on  the  credulous  as  divine 
oracles  :  Whereas  the  buhnefs  of  the  Chridian  difpen- 
fation  was  to  dellroy  all  thofe  traditional  revelations; 
and  relhore,  free  from  all  idolatry,  the  true  primitive, 
and  natural  religion,  implanted  in  mankind  fro)n  the  cre- 
ation. 

The  doSlor,  liOwever,  feems  afiaid,  lell  he  liad  al- 
Io\\/ed  too  m.uch  to  the  light  of  nature,  in  relation  to  the 
difcovery  of  our  duty  both  to  God  and  man  ;  and  not 
left  room  for  revelation  to  make  any  addition  :  he  there- 
fore, fuppofes,  "  there  are  fome  duties,  which  nature 
hin^  ar  only  in  general  ;"  but,  if  we  cannot,  without 
highly  refleftiiig  on  the   wifdom  and  gooduefs  of  God, 


OLD    AS    THE    Cai".  ATIONf.  337 

ruppofc.  that  he  lias  not,  at  all  times  given  the  whole  ra- 
tional creation  a  plain  rule  for  their  condnft,  in  relation 
to  thoib  duties  ihtv  owe  to  God,  thcmfclves,  and  one 
another  ;  VtuH  we  not  fuppo^c  reafon  and  religion  (that 
rule  of  all  other  rules)  infeparahle  ;  fo  that  no  rationa' 
creature  can  be  ignorant  of  it,  who  attends  to  ihe  diftate 
of  his  own  mind  ;  I  mean,  as  far  as  it  is  neceilary  for 
him  to  know  it  ?  An  ignorant  pcafant  may  know  what  is 
fulficient  for  him.  without  knowing  as  much  as  (he  learn- 
ed rcdor  of  St.  Jamcs's- 

Though  the  Doctor  fays,  "  the  knowledge  of  the  law 
of  nature  is  in  fact,  by  no  means,  univerCal  ;"  yet  he  af- 
ferts,  that  "  Man  is  plainly  in  his  own  nature  an  ac- 
countable creature  ;"  which  (uppofcs  the  light  ofnature 
plainly,  and  undeniably  teaches  him  that  law,  for  breach 
of  which  he  is  naturally  accountable  ;  and  did  not  th(.' 
doctor  believe  this  law  to  be  univerfal.hc  could  not  infer 
a  future  judgment  from  the  confcicncc  all  men  ha\  e  of 
their  actions,  or  the  judgment  they  pafs  on  ihem  in  their 
own  minds  ;  whereby  "  They  that  have  not  any  law, 
arc  a  law  unto  themfelves  ;  their  confciences  bearing  wit- 
nefs,  and  their  thoughts  accuhng,  or  cxcufing  one  ano- 
ther." Which  is  fuppofing  but  one  law,  whether  that 
law  be  written  on  paper,  or  in  the  hearts  of  men  only  ; 
and  that  all  men,  by  the  judgment  they  pafs  on  their 
own  actions,  are  confcious  of  this  jaw.      And, 

The  apodle  Paul,  though  quoted  by  the  doctor,  is  fo 
far  from  favoring  his  hvpoihefis  of  any  invincible  igno- 
rance, even  in  the  wilcll,  and  bed  of  the  ])b>ilofoplKr.s  ; 
that  he,  by  faying,  the  Gentiles  that  have  not  the  law, 
do  by  nature  the  things  contained  in  the  law  ;*  makes  the 
law  of  nature  and  grace  to  be  the  fame  :  and  (uppofes  the 
realon  whv  they  were  to  be  puniflied,  was  their  finning 
againft  light  and  knowledge  :  That  which  may  be  knov\'n 
of  God  was  manifell  in  them,  and  when  they  knew  God, 
ihcy  glorified  him  net  as  God  :t  And  they  were  likc- 
wifc  guilty  of  abominable   corruptions,  not  ignoranily, 

*   Rom.  ii.  1 .1.      r   i.   ! . 


328  CHRISTIANITY    AS 

but  knowing  the  judgment  of  God,  that  they  who  do 
fuch  things  are  worthy  of  death.  Had  the  doctor  but 
confidered  this  felf  evident  propofition,  that/ there  can 
be  no  tranfgreffion  where  there  is  no  law  ;  ^nd  that  an 
unkonwn  law  is  the  fame  as  no  law  ;  and  confequently, 
that  all  mankind,  at  all  times,  muft  be  capable  of  know- 
ing all  (whether  more  or  lefs)  that  God  requires  :  it 
would  have  prevented  his  endeavoring  to  prove,  that  till 
the  Gofpcl  difpenfation,  mankind  were  entirely,  and  un- 
avoidably ignorant  of  their  duty  in  feveral  important 
points  and  thus  charging  the  light  of  nature  with  undeni- 
ib!e  defects. 

I  think  it  is  no  compliment   to  external   revelation, 

'lOugh  the  doctor  defigned  it  as  the  highefl: ;  to  fay,   it 

icvailed,  when  the  light  of  nature  was,  as  he  fuppofes, 

i  a  manner    exlinft  ;  fince  then  an  irrational  religion 

ight  as  eafily  obtain,  as  a  raiional  one. 

The  Dodor,  to  prove  that  revelation  hns  fupplied 
ihe  infufTiciency,  and  undeniable  defedls  of  the  light  of 
nature,  refers  us  to  Phil.  iv.  8.  which  he  introduces 
after  this  pompous  manner  ,"  let  any  man  oi  an  hon- 
eft  and  linccre  mind  confider,  whether  th?it  pra61ical. 
do6lrine  has  not,  even  in  iifcif,  the  greatefl  marks  of 
divine  original,  wherein  whatioever  things  are  true, 
whatfoever  things  are  honeft,  whatfoever  things 
are  jufi,  whatfoever  things  are  pure,  whatfoever 
thinss  are  lovelv,  whritfoevcr  ihin^^s  are  of  szood  rc- 
port,  if  there  be  any  virtue,  if  there  be  anything  praife- 
worthy  ;  all  thefe  and  thefe  on^y,  are  the  thm^i^s  earn- 
eftly  recommended  to  men's  praftice." 

I  would  afk  the  Do£lor  how  he  can  knew  what 
ihefe  things  are,  which  are  thus  only  earneftly  recom- 
mended to  mens  practice  ;  or  ,why  they  have,  in  them- 
felves,  the  greatefl  mark  of  a  divine  original  ;  but 
from  the  light  of  nature  ?  nay,  how  can  the  doctor 
know,  there  are  defects  in  the  light  of  nature,  but 
from  the  light  iffclf  ?  which  fuppofes  this  light  is  all 
w&  have  to  truft  toj  and  confequently,  all  the  Doctor 
has  been  doing,  on  pretence  of  promoting  the  honour 


OLD    AS   THE   CRtATlON.  329 

<)t  revelation,  is  introducing  univcrfal  iccpticifm  :  and 
A  am  concerned,  and  oricvcd  to  fee  a  man,  who  had  lo 
gvcM  a  Iharc  of  the  light  of  nature,  employing  it  to  ex- 
pofc  tliat  lij^ht,  of  which  before  he  had  given  the  high- 
eft  commendation  ;  and  which  can  have  no  other  ef- 
fect ,  than  to  weaken  even  his  own  demonftration, 
drawn  from  that  light,  for   the  being  of  a  God. 

I  fli.ill  mention  but  one  text  more,  which,  had  not 
the  doctor  thought  it  highly  to  his  purpofe,  for  fhcw- 
ing  the  infufficienCy  of  the  light  of  nature,  he  would 
not  ii  ive  ufhered  it  in  after  this  folemn  manner: 
"  When  men  have  pat  themfelves  into  this  temper  and 
frame  of  mind,  let  them  try  if  they  can  any  longer  re- 
](iti  the  evidence  of  the  gofpel :  If  any  niati  will  do  his 
will,  he  fliall  know  of  the  dodrine  ;  whether  it  be  of 
God."* 

Is  it  not  ftrange,  to  fee  fo  judicious  a  divine  write 
after  fuch  a  manner,  as  if  he  thought  the  bed  way  to 
fupport  the  dignity  of  revelation,  was  to  derogate  from 
the  immutable,  and  eternal  law  ot  nature  ?  and  while 
he  is  deprerfing  it,  eixtol  revelation  fvjr  thole  very 
thing's  it  borrows  from  that  law  ?  in  which,  thou;"!!  he 
aiferts  there  are  undeniable  defects,  yet  he  ovxms,  that 
God  governs  all  his  own  actions  by  it,  and  experts 
that  all  men  fliould  fo  govern  their's.     But, 

I  find  the  doftor's  own  brother,  the  dean  of  Sarum, 
is  iiuireiy  of  my  mind,  as  to  thofe  two  texts  the  doflor 
quotes  ;  viz.  Rom.  ii.  14.  and  Phil.  iv.  8.  As  to  the 
hrft,  Rom.  ii.  14.  he  fays,  ''  The  apoftle  fuppofes, 
that  the  moral  law  is  founded  in  the  nature  and  reafon 
of  things  ;  that  every  man  is  endued  with  fuch  powers 
and  [acuities  of  mind,  as  render  him  capable  of  feeing, 
and  taking  notice  of  this  law  :  and  alio  with  fuch  a 
lenfe  and  judgment  of  the  reafonablenels,  and  fitnefs 
of  conforming  his  anions  to  it,  that  he  cannot  but  in 
his  own  mind  acquit  himfelf  when  he  doeslo;  and 
•■'>ndcmn  himiclf  when  he  does  other»vife."     And  as  to 

Sf 
*  John  vii.  i  ■'. 


330  CHRISTIANITY    AS 

the  fecond.  viz.  Phil.  iv.  8.  where  the  fame  apofllere- 
coiniT.ends  the  praflice  of  virtue,  upon  the  foremen- 
tioned  principles  of  comelinefs  and  reputation  :  "  Thefe 
principles,"  fays  he,  "  if  duly  attended  to,  were  fufli- 
cient  to  inftruft  men  in  the  whole  of  their  duty  towards 
themfelves,  and  towards  each  other;  and  they  would 
alio  have  taught  them  their  duty  towards  God,  their 
creator  and  governor,  if  they  had  diligently  purfued 
them  :  For  according  as  the  apoftle  expreffes  itj  Rom. 
i.  20.  The  invifible  things  of  God  from  the  creation 
of  the  world,  are  clearly  leen,  being  underftood  by 
the  things  that  are  made,  even  his  eternal  power  and 
Godhead  The  fame  fitnels  and  decency  that  ap- 
pears in  the  regular  behavior  of  men  towards  each  oth- 
er, appears  alfo  in  their  behavior  towards  God  :  And 
this,  hkcwife,  is  founded  in  the  nature  and  reafon  of 
things;  and  is  what  the  circumftances  and  condition 
they  are  in,  do  abfolutely  require.  Thus  we  fee 
wherein  moral  virtue,  or  good  confills,  and  what  the 
obligation  to  it  is,  from  its  own  native  beauty  and  ex- 
cellency." 

B.  If  God,  as  the  doftor  afl'erts,  does  abhor  all  ar- 
bitrary commands,  and  natural  religion  comprehends 
every  thing  that  is  not  arbitrary;  and  withal,  is  io 
deeply  imprefled  on  the  minds  ot  men,  that  they  can- 
not violate  its  precepts  without  fell-condemnation  :  I 
cannot  apprehend  how  thefe  philofopliers,  who  made 
it  their  bufmels  to  ftudy,  and  praftice  natural  religion, 
could  be  intirely  ignorant  of  any  doctrines  abloluteiy 
nEceffary  for  the  refonnation  of  mankind  :  Nay,  that 
"  the  whole  attempt  to  difcover  the  truth  of  things, 
was  like  wandering  in  the  wide  fea,  v.'ithout  any 
«uide  :"  and  therefore.  I  fnouldbe  "lad  to  know,  what 
are  th  :fe  abfolutely  necellary  doctrines,  they  were  thus 
intirely  ignorant  of. 

A.  '•  Thefe  phiiofophers,"  the  doctor  fays,  ''  had 
no  knowledge  of  the  whole  fcheme,  order,  and  ilate 
of  things."  This,  I  think,  may  be  allowed;  fmce  I 
believe  there  is  none  at  prefent,   who  have,  or  pretend 


OI.  D    AS    THE    GREAT  lOM.  231 

io  have  fo  cxienfivc  a  knowledge.  "  But  they  had  no 
knowledge  of  the  method  of  God's  governing  the  world." 
Then  they  mud  be  blind;  if  living  in  the  world,  they 
did  not  f.'e  how  the  things  of  this  world  were  governed 
by  Providence.  "  Then  they  did  not  know  the  ground 
and  circu  n'lances  of  the  prefent  corrupt  condition  of 
men."  If  fo,  they  did  not  underhand  human  nature, 
and  how  prejudices  and  pafllons  work  on  mankind. 
"  They  did  not  know,"  fays  lie,  '•  the  manner  of  the 
divine  interpofition  ncccffary  for  their  recovery,  and 
the  njoriotis  end,  to  which  God  intended  finally  to  con- 
dud  them."  It  mult  be  owned,  they  were  not  in  the 
leaft  acquainted  with  the  do6tor\s  glorious  fcheme,  of  all 
mankind's  being  for  four  ihoufand  years  together,  and 
the  greaied  })3rt  too,  at  prefent,  by  the  very  frame  of 
their  conflitution,  and  the  condition  of  their  being,  pla- 
ced by  (iod  in  a  mofl:  depraved,  degenerate  ftate;  with- 
out pollibility  of  recovering  from  it.  "  But  they  had,  it 
feems,  no  knowledge  of  the  defign  of  God  in  creating 
mankind."  Sure  the  doflor  had  forgot  what  he  quotes 
from  Cicero  r*"^  'h\^-  ;  ■"noie;  '•^  ad  iuendos  confervandof- 
que  homines  hominevi  natwu  ejfe.  Homints  homimtm 
caujafunt  generati,  id  if?/?.  ?nterfe  alii  aliis  prodejfe  pof- 
Jint.  Hoviincm,  natures  obedientem,  homini  nocere  noy 
P^U^-'  -^"*^  does  not  the  doflor  maintain  the  fame 
thing,  iii  faying,  that  "  God  could  have  no  motive  to 
create  things  at  firft,  but  only  that  he  might  communi- 
cate to  them  his  goodnefs  and  happinefs." 

'•  Thclc  philofop!iers,  he  (ays,  were  ignorant  of  the 
original  dignity  of  human  nature,"  and  becauH;  he  fre- 
quently infifts  on  it,  I  fhall  fully  confidcr  this  matter  ; 
and  will  confefs,  it  is  probable,  they  thought  that  hu- 
man nature,  men,  at  all  times,  having  the  fame  common 
faculties,  \,as  always  the  lame.  Had  they  known  the 
facrcd  flory  of  Adam  and  Eve,  that  would  have  confir- 
med them  in  their  fentimcnts.  The  moft  they  could 
perceive  by  it  would  be,  that  the  firft  pair  came  into  the 
world  in  every  fcnfe  naked,  deflitute  of  all  that  know- 
ledge, experience  gave    their  poncrity;and  therefore, 


332  CHRISTIANITY   AS 

God,  the  better  to  fupport  them  in  this  ftate  ofuniverfal 
ignorance,  planted  a  garden  for  them  ;  that  they  might 
live  on  the  fruit  of  it:  how  weak  was  iheir  reafon,  how 
llrong  their  appetites  !  when  they  could  not  abdain  (the 
fole  command  given  themj  from  the  fiuit  of  but  one 
tree  ;  in  a  garden  too,  where  mud  needs  be  an  infinite 
variety,  and  the  choiccft  fruit  I 

Thefe  philofophers  would  have  been  at  a  lofs  to  con-, 
cieve,  how  Eve  could  entertain  a  conference  with  a 
ferpent  (incapable  of  human  voice)  even  before  confent 
had  given  any  meaning  to  founds.  And  they  would  be 
apt  to  aflt,  why,  though  cuftom  had  made  it  fhameful  to 
go  without  clothes  in  thofe  piaces  where  cloihes  are 
"worn ;  the  firft  pair  fliould  neverthelefs,  though  ihey 
inew  not  what  clothes  were,  be  afhamed  to  be  feen  un- 
clothed by  one  another,  and  by  God  himfelf  ?  fo  that, 
"when  they  heard  the  voice  of  God  walking  in  the  Gar- 
den, in  the  cool  of  the  evening,  (a  ftrange  reprefentation 
thele  philofophers  would  think  of  God  !)  thty  hid  ihem- 
felves  from  his  prefence:  Nay,  God  himfelf,  their  fig- 
jeave  aprons,  which  they  (having,  it  feems,  all  things 
iieceffary  for  fewing)  lewed  together,  not  being  fuffici- 
ent  to  hide  their  fhamc,  make  them  coats  of  the  fl^ins  of 
beads,  newly  created  in  pairs.  And  they  would,  like- 
wife,  defire  to  be  informed,  how  Eve,  before  her  eyes 
■were  opened,  faw  that  the  tree  was  good  for  food;  and 
that  it  was  pleafant  to  the  eye,  and  a  tree  to  be  dcfired 
to  make  one  wife.* 

Upon  the  whole,  I  grant,  that  thefe  philofophers 
would  be  lo  far  from  finding  out  this  original  dignity  in 
the  firft  pair,  that  they  would  be  apt  to  think,  by  the 
ferpeni's  lo  cafily  impofing  on  her,  that  the  original  fer- 
pentine  nature,  was  too  fubilc  for  the  original  human 
nature;  and  thai  there  being  noihirg  done  by  any  fer- 
pent fince  the  fall,  which  could  occafion  the  precepts  of 
men's  being  bid  to  be  as  wife  as  fcrpents,  it  mull  allude 

*  Gen.  iii.  8.  6. 


OLD    A3  THE   CREATION.  333^ 

to  this  tranfatlion  between  the  woman  and  the  fcrpcni ; 
ihoiij^h  they  could  never  come  into  the  belief"  of  the  o- 
phiiiE,  (with  whom  the  nvircionitcs  may  be  joined]  who 
thought,  that  wildom  herfelf  was  the  fcrpent,  which  they 
preferred  to  Chrift,  as  teaching  them  to  know  good  and 
evil;  and  defigning  for  tiiem  immortality  and  deity; 
and  foretelling  that  Adam,  though  threatened  with  cer- 
tain death  on  the  day  he  eat  the  forbidden  fruit,  fhould 
not  then  die;  who  accoidingly  lived  after  that  fen- 
tence  about  900  years :  And  that  Mofes  erefling  the 
brazen,  healing  fcrpent,  was  in  honor  of  this  fcrpent; 
who  defigncd  (0  much  good  to  mankind. 

B.  Thefe  philofophers,  would  be  grof^ly  miflaken, 
did  they  believe  this  done  by  a  fcrpent :  We  fay,  it  was 
the  devil,  in  the   fhape  of  a  fcrpent,  that  tempted  them. 

A.  Thefe  philofophers,  indeed,  would  fee,  that  the 
chriflians  arc  now  afh^mcd  of  the  literal  interpretation 
of  this  (lory;  though  St.  Paul  was  of  another  mind,  who 
cxprefsly  fays,  the  ierpent  deceived  eve  through  fubtle- 
ty.  Andihcy,  perhaps,  would  aflc,  whether  it  was  the 
devil,  who  is  faid  to  be  more  fuhtle  than  any  bcafl  of 
of  the  field  ;  fince  it  was  this  lubile  beaft  that  faid  to  the 
woman,  ye  fliall  not  furely  die.  And  it  was  upon  the 
■woman's  faying,  the  fcrpent  beguiled  me,  andldideat; 
tliat  the  Lord  faid  to  the  fcrpent,  becaufethou  hafl  done 
this,  thou  art  curfcd  above  all  the  cattle,  and  above 
every  beaft  of  the  field  ;  Upon  thy  belly  flialt  thou  go, 
and  the  dufl  thou  (halt  cat  all  the  days  of  thy  life.*  Docs 
this  chara6ler  agree  to  an  immaterial,  immortal  being  r' 
Did  he  all  the  days  of  his  life  go  upon  l^is  belly,  and  eat 
dud  ?  Does  not  Cod,  coutinuitig  his  difcourfc  to  the 
ferpent,  fay,  I  will  put  enmiiy  between  thee  and  the 
woman;  between  thy  feed,  and  her  feed  ;  it  /hall  bruifc 
thy  head,  and  thou  (hah  bruifc  his  heels.  And  is  noi 
this  the  conlcquence  of  Icrpcnis  going  on  ihcir  belly  ?  Do 
they  not-frcquently  bite  men  by  the  hc<  I  ;  cl'pccially  ii^ 
hot  countries,  wiierc  fcrpcnis  arc  numerous,  .md   uicr's 


334  CHRISTIANITY    AS 

heels  bare?  Why  fhall  thy  feed,  not  fignify  thy  feed; 
but  the  feed  of  a  being  not  mentioned  in  all  this  ftory ; 
and  who  has  no  feed,  but  metaphorical  feed  :  which, 
fince  the  woman's  feed  is  taken  literally,  would  be  im- 
medi-ately  changing  the  meaning  of  the  word  feed? 
Does  this  lext  afford  the  lead  argument,  to  imagine 
God  did  not  as  much  fpeak  to  the  ferpent,  as  to  Adam 
and  Eve?  If  a  book  is  to  be  interpreted  thus,  efpecial- 
ly  in  relation  to  hiltorical  fa8s;  how  can  we,  thefe  phi- 
lofophers  would  fay,  be  fure  of  its  meaning  in  any  one 
place  ?  Befides,  would  they  not  afk,  why  the  whole 
race  of  ferpents  fhould  be  curfed  For  the  crime  of  a  fal- 
len angel  ? 

B.  They  might  as  well  aflc,  why  all  other  animals 
iliould  bring  forth  in  pain,  for  the  fault  of  Eve  ?  For 
had  nature  formed  all  females  at  firft,  as  they  have  been 
ever  fince  Eve  eat  the  forbidden  fruit,  none  of  them, 
except  by  miracles,  could  be  delivered  without  pain; 
no  more  than  ferpents,  had  they  at  firfl:  been  formed, 
as  at  prefent,  creep  other  wife  than  they  do.   ^. 

A.  Thofe  philofophers,  perhaps,  would  not  think 
the  matter  a  jot  mended,  by  fubftituting  (did  the  flory 
afford  room  for  itj  a  devil,  inflead  of  a  lerpent ;  fince 
they  could  not  fee,  how  an  infinitely  good  God  could 
permit  a  moft  malicious  cunning  fpirit  to  work  on  the 
weaknefs  of  a  woman,  juft  placed  in  a  new  world  ;  with- 
out interpofing  in  this  unequal  confliB,  or  giving  notice 
of  any  fuch  wicked  fpirit;  Angels,  neither  good,  or 
bad,  being  mentioned  in  the  hiflory  of  the  creation  : 
and  yet  after  the  fatt  was  committed,  God  fhould  thus 
revenge  it  on  all  their  innocent  polterity  forever;  by 
curfmg  the  ground,  &c. 

What  would  (eem  to  them  mofl;  unaccountable,  is, 
that  God,  fhould  continue  to  fuffer  this  fubtlc,  and  ma- 
lignant fpirit,  endowed  with  an  univerial  knowledge  of 
what  is  paft,  and  a  deep  penetration  into  futurity;  to 
range  about,  deceiving,  and  circumventing  mankind; 
who,  having  a  capacity  vaRly  fuperior  to  them,  is  con- 
tinually fowing  the  feeds  of  mifchief,  and  fcattering  the 


OLD    AS    THF    CREATION.  3^5 

poifon  of  univerfal  difcord;  making  ufe  of  thofc  very 
men  as  his  inftruments,  vvhofe  profcfTed  bufincfs  it  is,  lo 
promote  univerfal  concord. 

Tlie  poor  Indians,  voii  know,  when  (Uir  inifiionaries 
give  fiich  an  account  of  the  devil,  fay,  "  Is  not  your 
God  a  good  God,  and  loves  all  mankind?  Why  does 
he  then  permit  this  devil,  to  be  continually  doing  them 
fuch  infinite  hurt  ?  Why  is  he  not  put  under  conHnc- 
ment,  if  not  deprived  of  a  being,  of  which  he  has  made 
himfelf  unworthy  ?  With  us,  one,  who  does  not  hinder 
a  mifchicf,  when  it  is  in  his  power,  is  thought  not  much 
better  than  he  who  does  it." 

But  to  return  to  the  doctor:  Where  is  the  difference 
in  relation  to  the  goodnels  of  God,  and  the  happinefs 
of  mankind,  between  God's  creating  them  in  a  liate,  as 
he  calls  it,  of  univerfal  degeneracy  and  corruption;  or 
caufing  them  by  the  folly  of  Adam,  which  infinite  wif- 
dom  could  not  but  forefee,  to  fall  unavoidably  into 
this  bad  ftate ;  what  dignity,  what  perfeBion  could  A- 
dam's  natiuj  have,  that  the  nature  of  his  poflerity  has 
not?  Arc  tney  not  as  much  framed  after  the  image  of 
their  maker?  Are  not  their  fouls  as  much  immediately 
from  God  as  Adam's  ?  And  are  not  their  bodies  cxaftly 
made  after  the  fame  manner?  Were  not  all  other  ani- 
mals at  firfl^reatcd  bv  God  as  well  as  men  ?  Had  thefe 
any  dignity,  or  perfeBion  in  their  animal  nature,  which 
the  fame  creatures  fince  have  not  ?  Bcfidcs,  is  not  this 
luppofed  b.igh  Rate  of  perfc8ion  in  Adam,  giving  iht- 
lye  to  the  hilU)ry  ?  fince  this  very  pcrfefel  man,  notwiih- 
(tanding  all  the  original  dignity  of  his  nature,  had  no 
!)etter  excufe  for  his  yielding  to  the  FirO  temptation,  than 
that  the  woman,  whom  thou  gavell;  to  be  with  mc,  gave 
me  of  the  tree,  and  I  did  eai. 

How  can  we  fuppofe  his  underllanding  was  in  the 
leafl:  impaired  by  this  crime,  fjncc  God  himfelf  fays 
(though  to  whom,  it  does  not  appear)  behold,-  the  man 
IS  become  like  one  of  us,  to  know  good  and  evil;*  and 

*   (jcn.  ill.  1 .'.      iii.  ^' 


ggg  CHRISTIANITY    AS 

to  prevent  his  being  fo,  both  for  irnmortality  as  well  a$ 
knowledge,  God  placed  cherubin:is  with  a  flaming 
fword,  which  turned  every  way  to  keep  the  way  of  the 
tree  of  life.*  Would  it  not  be  very  ftrange,  that  his 
pofterity  (while  his  understanding  received  no  hurtj 
ihould  fufFer  fo  greatly  in  theirs,  as  the  doftor  would 
have  it  thought  ?  Indeed,  St.  Auftin  fuppofes,  that  A- 
dam  before  the  fall  could  have  eret^ed  his,  membrum ge- 
nitale  ad  voluntatis  mitum  ;  and  that  motions  of  the  flefli 
were  perfeBIy  fubordinate  to  his  will,  like  his  fingers. 
Sut  this  notion  not  being  orthodox  at  prefcnt,  and  the 
lofs  of  this  facul'y  no  ways  infers  the  lofs  of  underftand- 
ing  ;  I  may  venture  to  fay,  that  the  doftor's  defcription 
of  human  nature  in  all  but  one  pair  (and  that  toOj 
perhaps,  but  for  a  day)  is  a  libel  on  the  dignity  of  hu- 
man nature,  and  an  high  refleftion  on  the  wifdom  and 
goodnefs  of  its  author  ;  in  placing  them,  without  any 
fault  of  theirs,  in  an  unavoidable  flate  of  degeneracy  and 
corruption  for  four  ihoufand  year.<i  together  ;  and  con- 
tinuing the  greateft  part  (till  in  the  fame  f^ap^ 

But  let  us  fee,  whether  the  do61or  has  better  fuccefs 
•with  his  other  arguments,  by  which  he  endeavors  to 
curtail  the  univerfal  goodnefs  of  God  ;  and  therefore,  1 
fhall  take  notice  of  tw'o  other  things,  whiqh  he  infifts 
on,  to  fhew  the  grofs,  and  unavoidable  ignOTance  of  the 
philofophers,  in  the  moil  momentous  points  of  religion  ; 
the  firft  is — that  which  of  all  things  the  belt,  and  wifefl 
of  the  philofophers  were  entirely,  and  unavoidably  ig- 
norant of;  and  }'et  was  of  tre  greateft  importance  for 
finful  men  to  know  ;  viz.  the  method  by  which  fuch  as 
have  erred  from  the  ri^rht  way,  arid  have  offended  God, 
may  yet  reftore  themfelves  to  his  favor."  And  here  he 
concludes,  that  there  arifes  from  nature  no  fufficient 
comfort  to  finners,  but  an  anxious  and  endlefs  folic.itude, 
about  the  means  ofappeafing  the  deity."' 

To  anfv;er  the  dodor  I  need  only  to  quote  another 
able  divine  writing  on  the   fame  fubjeft  of  ratural  and 


Gen. 


y.  24, 


OLD    AS   THE   CREATION.  3^7 

revealed  religion,  fay,  "  I  affirm  it  as  an  article  of  natu- 
ral religion,  that  forgivencfs  does  certainly  follow  re- 
pentance. If  (jod  be  a  merciful  and  benign  being,  he 
will  accept  the  payment  we  will  be  able  to  make;  and 
not  iiifift  on  impolfible  demands,  with  his  frail,  bank- 
rupt creatures.  No  generous  man,  but  will  forgive  his 
enemy,  much  more  his  child;  if  he  difapproves  the 
wrong  he  has  done,  is  really  grieved  for  ir,  is  dcfirous 
to  make  amends,  even  by  fuftering  for  the  honor  of  the 
perfon  injured:  Mow  much  more  (hall  God  forgive  all 
perfons  thus  difpofcd,  and  reformed  ;  fmce  there  is  no 
generofity  in  man,  but  what  is,  with  his  nature,  infufed 
into  him  by  God  ? 

"  Not  only  mercy,  but  wifdom  will  cffeflually  difpofc 
to  God  to  forgive  the  penitent,  becaufe  the  creature  re- 
formed by  penitence  is  fuch  as  it  ought  to  be,  and  fucli 
as  God  willeth  it ;  which  being  (o,  it  can  be  no  wifdom 
in  God  to  attlitt  it  unneceflfarily.  It  is  not  juliice,  but 
rac;e,  to  punifh  where  the  perfon  is  already  mended. 
When  we  argue  thus,  from  any  of  the  known,  and  cer- 
tain attributes  of  God,  we  are  as  (ure  of  the  conclu- 
fion,  as  if  the  thing  was  to  be  difcerned  by  fenfe;  fince 
no  fenfible  thing  is  more  certain  than  the  attributes  of 
God.' 

Mr.  Locke  has  the  fame  fentiments,  and  fays,  "  God 
had,  by  the  light  of  reafon,  revealed  to  all  mankind, 
who  would  make  ule  of  that  light,  tiiat  he  was  good,  and 
merciful.  The  fame  fpaik  of  the  divine  nature,  and 
knowledge  in  man,  which  making  hnn  a  man,  fhewed 
him  the  law  he  was  under  as  a  man  ;  flicwed  him  alio  the 
way  of  atoning  the  merciful,  kind,  companionate  au- 
thor, and  faiher  of  him,  and  his  being,  when  he  had 
tranrgrcflcd  the  law.  He  that  made  ufe  of  this  candle 
i)f  the  Lord,  fo  far  as  to  find  what  was  his  duty  ;  could 
not  mifs  to  find  alfo  tlic  way  of  reconciliation  and  for- 
givenefs,  when  he  had  failed  of  his  duty. 

"  The  law  is  the  eternal,  iminutahle  Ilandard  of  right. 
And  a  part  of  that  law  is,  that  a  man  lliould  t'brgive, 
not  only  his  chiklre?',  biit   his  enemies,  upo  •   their  re- 


3^8  CHRISTIAN  IT Y    AS 

pent?nce,  afkin^  pardon,  and  amendment.  And  ihere- 
ibic,  .10  toxoid  not  i.;ubi,' 'It  a.'  u,e  aainci  of  this  law, 
and  God  of  pairence  arid  confolaiion,  who  is  rich  in 
mercy,  would  forgive  his  frail  ofF-fpring;  if  they  ac- 
knowledged their  faults,  difapproved  the  iniquity  of 
their  tranfgre (lions,  begged  his  pardon,  and  relolved  in 
earnefl  for  the  future,  to  conform  their  a8ions  to  this 
rule,  which  they  owned  to  be  juft  and  right.  This  way 
of  reconciliation,  this  hope  of  atonement,  the  light  of 
nature  revealed  to  them." 

Had  ihe  doBor  only  f.»id,  that  we  cannot  know  from 
'he  light  of  nature,  that  There  is  more  joy  in  Heaven 
over  one  linner  that  repents,  than  over  ninety  and  nine 
juit  perfons,  who  need  no  repentance  ;  that,  if  ftridly 
taken,  might,  perhaps,  be  better  diiputed;  but  noth- 
ing, fure,  can  be  more  fhocking  than  to  fuppofe  the 
unchangeable  God,  whofe  nature,  and  property  is  ever 
to  forgive,  was  not,  at  all  times,  equally  willing  to  par- 
don repenting  finncrs  5  and  equally  willing  they  fhould 
have  the  fatisfaSion  of  knowing  it. 

If  God's  ways  are  equal,  and  he  has,  at  one  time  as 
well  as  another,  the  fame  goodnefs  for  the  fons  of  men, 
in  relation  to  their  eternal  happinefs;  how  can  we  fup- 
pofe he  left  all  mankind,  for  fo  many  ages,  and  the 
greateft  part  of,  even  at  prefent,  in  a  motl  miferable 
ftate  of  doubt,  and  uncertainty,  about  the  pardon  of 
fin;  and  confequently,  about  the  poffibility  of  any  man's 
being  iaved?  If  this  notion,  that  even  the  bed,  and 
wifeft  ofinankind,  were,  not  only  abfolutely,  but  moft 
abfolutcly  ignorant  of  that,  which  of  all  things,  it  was 
of  the  greateft  importance  for  mankind  to  know,  be  not 
inconfiftent  with  the  divine  goodnefs;  I  am  at  a  lo(s  to 
know  what  is  fo. 

If  ihe-defign  of  God,  in  communicating  any  thing  of 
himfelf  to  men,  was  their  happinefs;  would  not  that  dc- 
lign  have  obliged  him,  who,  at  all  times,  alike  defires 
their  happinef's  to  have,  at  all  times,  alike  communi- 
cated it  to  them?  If  God  always  acts  for  the  good  of 
his   creatin^es,    what  rcafon   can   be  affignedj    why   he 


OLD    AS   THE    CREATION.  OQQ 

ihould  not,  from  the  beginning,  liavc  (lifcovered  fuch 
things,  as  make  for  their  goorl  ;  bill  dcTcr  the  doing  of 
ii  till  the  time  of  Tibcrioiis  ?  lince  the  fooner  this  was 
done,  the  greaier  would  his  goodnefs  appear  to  be: 
Nay,  is  it  conlideni  vviih  itjfiniie  benevolence,  to  hide 
lliat  for  many  ages,  wliich  he  knew,  was  as  ulual  at  firfl 
to  prevenr,  as  afterwards  it  could  l)c,  to  put  a  (lop  to 
any  thing  he  diflikcd  .'* 

And,  indeed,  wiihout  denying  that  (^od,  at  all  times, 
intended  mankind  that  happincfs,  their  nature  is  capable 
of,  we  mull  allow,  that,  at  all  times,  he  has  given  them 
the  means  of  obtaining  it,  by  the  rules  he  has  prefcribcd 
them  for  their  conduct;  and  confcquently,  thefe  rules 
mud  have  been  difcoverable  at  all  times.  For,  if  God 
acts  upon  rational  motives,  m-.id  not  the  {ame  motives 
which  obliged  him  lo  difcover  any  thing  that  is  for  the 
good  of  mankind,  have  obliged  them  to  difcover  every 
thing  that  is  fo  ;  and  that  too,  after  the  fame  plain  man- 
ner? And  not  do  this,  as  it  were,  grudgingly,  little  by 
little;  here  a  bit,  and  there  a  bit ;  and  that  to  one  fa- 
vorite nation  only,  under  the  veil  of  types,  allegories, 
&c.  And  at  lall,  though  he  difcovered  fome  things 
more  plainly,  yet  it  was  but  to  a  fmall  part  of  mankind, 
the  bulk  of  ihcmto  this  day  rcm-iining  in  deplorable  ig- 
norance. 

B.  Another  argument  the  do8or  britigs  for  the  un- 
deniable defecl  of  the  light  of  nature  is,  that  though  it 
is  evident  from  this  light,  that  God  ought  to  be  wor- 
fhiped,  yet  "  the  manner,  in  which  he  might  be  accept- 
ably worfiiipped,  the  wifeft  and  befl  of  the  philofophers 
were  intirely,  and  unavoidably  ignorant  of." 

A.  Who  can  forbear  pitying  th(^(e  unhappy  philofo- 
phers, itidifpcnfably  obliged  to  worOiip  God  acceptably  ; 
and  yet.  hard  fate !  unavoidably  ignorant  how  toper- 
form  this  acceptable  worfhip?  But, 

If  God  could  not  will  to  be  worfhiped,  without 
willing  fome  way,  or  other,  of  being  worfhiped  ;  and  if 
lie  left  It  to  the  light  of  nature  to  difcover  how  he  would 
be  worlhippcd,  could  that  be  for  any  other  rcafon,  but 


340  CHRISTIANITY    AS 

becaufe  it  was  acceptable  to  him,  to  be  worfhipped  as 
that  light  direfted  ?  Is  it  not  a  contradition,  to  fuppofe 
God  would  be  acceptably  worfliipped^  and  yet  let  men, 
even  the  beft,  be  intirely  and  unavoidably  ignorant, 
how  to  worfhip  him  acceptably  ?  Does  not  the  light  of 
nature  tell  us,  that  God  is  a  being  of  infinite  wifdom 
and  goodnefs ;  and  that  all  his  natural  faculties  are  di- 
refted  by  thefe  two  attributes,  to  ferve  the  purpofes  of 
benevolence  ?  How  then  can  we  be  ignorant,  what  wor- 
Ihip,  what  fervice,  we  are  to  render  him?  Can  we 
<doubt,  if  we  endeavor  to  have  the  fame  frame  of  mind, 
and  govern  our  a6lions  by  the  fame  law  of  benevolence; 
■whether  we  fhall  obtain  his  favor?  fince  to  imitate  him, 
is  to  pay  him  the  highefl:  adoration;  and  to  keep  his 
commandments,  fhews  the  higheft  veneration.  It  is  for 
fuch  reafons  as  thefe,  that  Dr.  Scott  intirely  differs  from 
this  learned  author,  and  fays,  "  If  we  truly  underfland 
Avhat  God  is,  we  cannot  but  apprehend  what  worfhip  is 
fiiitable  to  him,  from  the  eternal  congruity  and  propor- 
tion, that  there  is  between  things  and  things,  as  obvious 
to  the  mind,  as  founds  and  colours  are  to  the  ears  and 
eyes." 

B.  Mr.  Clarke  owns,  that  "  obedience  to  the  obli- 
gations of  nature,  and  imitation  of  the  moral  attributes 
of  God;  the  wifeft  philofophers  eafily  knew,  was,  un- 
doubtedly, the  mod  acceptable  fervice  to  God;"  and 
■what  he  infifts  upon  as  neceffary,  is  only  fome  external 
adoration, 

A.  But  fince  external  adoration  cannot  be  perform- 
ed, but  by  external  figns,  thefe  nmft  be  different  in  dif- 
ferent places;  becaufe  what  are  marks  of  refpe61  in  one 
country,  are  marks  of  difrefpeft  in  another;  or,  at  leaft, 
look  ridiculous, 

B.  The  rcafon  that  the  do6or  gives,  why  the  wifcfl; 
men  were  intirely,  and  unavoidably  ignorant,  how  God 
would  be  acceptably  worfliipped  with  external  adora- 
tion, is,  becaufe  they  fell  lamentably  into  the  prafticeof 
ihe  mofl;  foolifli  idolatry. 

A.  Never  anv    before,    called   the  worfhipping  of  i- 


<  >  1  D    A  .S    im.   C  R  I.  A  T  1  O  N 


341 


diols,  the  woifliipping  of  the  true  God,  ihougli  unac- 
ceptablv.  15iit  liowcvcr,  fiiicc  you  lay  fuch  nreCs  on 
this  dircourfe,  I  fhall  confidcr,  what  the  do6lor  fays, 
to  prove  this  paradox. 

"  Plato,"  fays  he,  "after  liaving  delivered  almoft  di- 
vine truths,  concerning  the  nature,  and  attributes;,  of 
the  fupreme  God,  weakly  advifes  men  to  worfhip  like- 
wile  inferior  Gods;    nor  dare  to  condemn  the  worfliip- 

ping  even  of  ftatutes. And  fo  he  fpoiled   liic  bed 

philofophv  in  the  world,  by  adding  idolatry  to  that  wor- 
ihip,  whieii  he  had  wileiy,  and  bravely  before  proved 
to  lie  due  to  the  creator  cS  all  things."  But  could  he 
be  intirelv.  and  unavcidabi^'  ignorant  of  what  he  has 
bravely,  and  wifclv  proved? 

'•  Socrates,"  he  fays,  "  fuperllitioufly  offered  a  cock 
to  I-Lfculapius,  unlcis  it  was  done  in  mockery  to  him, 
looking  on  death  to  be  his  greatcfl  deliverance:"  But 
fince  he  doubted  what  Socrates  intended,  why  docs  he 
inilance  in  him,  as  one  inlircly,  and  unavoidably  igno- 
rant, how  God  was  to  be  acceptably  worfliipped  ? 

''  Cicero,"  he  fiays,  "  allowed  men  to  continue  the 
idolatry  of  their  anceflors.  advifed  them  to  conform 
themfelves  to  the  fuperftitious  religion  of  their  country. 

In  which  he  fondly   contradicts  himfelf,  by  incx- 

cufably  complying  with  the  pra6iices  of  ihofe  men, 
whom,  in  many  of  his  writings,  he  largely,  and  excel- 
lently proves  to  be  extreinely  foohfh,  upon  the  account 
of  thofe  very  praBices."  But  does  this  prove  any  una- 
voidable ignorance  in  Cicero,  in  relation  to  the  wor- 
fliip  of  the  true  God  ?  But  only  that  he,-  as  a  philofo- 
pher,  not  only  knew,  but  (poke  the  tru;h;  though  as  a 
priefl,  he  thought  fit  todiflcmble:  Perhaps,  he  luppof- 
cd  it  not  prudent,  without  lome  fuch,  (ofteniiig  expref- 
fions,  fo  plainly  to  attack  the  reigning  fuperflition. 
Bur, 

Since  the  rcafoning  of  the  ancient  pliilofophcrs  fully 
fhewed  their  fenfe,  thefc  refleftions  might  have  hern 
Ipared  ;  were  it  but  for  the  fake  of  f(;me  modern  piiftfo- 
phers;  whofc  philofophical  faiih  is  as  little  reconcilaI)le 


342  CHRISTIANITY    AS 

with  the  creeds  and  litanies,  they,  as  priefts,  folemnly 
repeat;  and  the  articles  they  as  folemnly  fubfcribe;  as 
any  thing  Cicero,  the  prieft,  could  fay  in  oppofition  to 
Cicero,  the  philofopher;  who  defcribes  our  moral  ob- 
ligations after  fo  beautiful  a  manner;  and  by  fuch  plain, 
and  irreffiftable  arguments,  fliews  the  necelfary  connex- 
ion between  virtue  and  happinefs;  vice  and  mifery;  as 
cannot  but  make  highly  delighted  with  the  one,  and  cre- 
ate in  us  ajuft  averfion  to  the  other. 

The  doctor  had  here  a  fair  opportunity,  of  fhewing 
the  abfurdity  of  arguing  from  what  even  the  beft  of  men 
fay;  when  it  is  not  fafe,  to  talk  o;herwife.  This  had 
been  more  agreeable  to  his  candor,  than  taking  a  handle 
from  hence  to  expcfe  the  light,  and  law  of  nature,  as 
well  as  thofe  great  men;  to  whom  we  are  infinitely  o- 
bligcd,  for  writing  under  thefe  difadvantages  fo  freely  as 
they  have  done;  efpecially  Cicero,  from  whom  the  fa- 
thers have  borrowed  their  btii  arguments  againft  pagan- 
ifm.  Arnobius  fays,  that  if  his  works  had  been  read,  as 
they  ought,  by  the  heathens,  there  had  been  no  need  of 
chriftian  writers.  And  in  anfwer  to  thofe  gentiles,  who, 
feeing  the  ufe  the  chriftians  made  of  them,  were  for  fo- 
liciting  the  fenate  to  burn,  or  oiherwife  fupprefs  them  ; 
he  fays,  that  were,  not  to  defend  the  gods,  but  to  fear 
the  teftimony  of  truth.  Which  pagan  method  has  not 
only  been  ufed  ever  fince,  by  all  who  feared  the  teltimo- 
ny  of  truth,  to  the  lofs  of  an  immetife  treafure  of  learn- 
ing ;  but  they  have  improved  it  too,  and  been  for  burn- 
ing of  men,  as  well  as  books  :  and  thereby  introduced 
a  fuperftition  more  abominable  than  paganilm.  And 
give  me  leave  to  add,  thac 

In  old  Rome,  as  long  as  there  was  civil  libeity,  there 
was  an  entire  liberty  of  confcicnce  ;  and  even  the 
priefts  of  the  national  church,  provided  they  comply 
with  its  ceremonies,  h.id  no  fpeculative  creeds,  or  articles 
to  fubfcribe  ;  but  were  intirely  free  to  maintain  what 
opinions  they  pleafed.  Of  this.  Cicero  is  a  remarkable 
inftance  ;  v/ho  in  his  book  de  divinatione,  expofes  the 
fuperftition  of  bis  own  country- men  and  ridicules  thofe 


OLD    AS   TIIR    CREATION.  343; 

:niraclcs,  with  which  the  annals  of  tlie  church  priefts 
wcic  filled  :  and  he,  lhoui;h  a  priell  himlclf,  every- 
where treats  his  brethcn  with  i^reat  tieedom  ;  and  in 
his  addrels  to  thera,  Ipcaking  of  an  ambitious,  intrigu- 
ing piicll,  who  would  hideliis  malice  under  the  cover 
of  religion  (for  foiric  luch  there  have  been  in  all  religi- 
ons) fays,  "  If  Pubiius  Claudius  is  to  defend  his  pelli- 
lent,  and  deadly  minifbry  by  the  facred  name  of  divine 
religion,  when  it  is  impoHible  lor  him  to  do  it  by  hu- 
man equity  :  it  is  high  time  to  look  for  other  cerimo- 
nics,  other  minifters  of  the  immortal  Gods,  and  other 
interpreters  of  religion."       But  to  return, 

The  dottor  having  thus  expoled  the  light  of  nature, 
and  ,as  he  thinks,  fhicwn  its  undeniable  defe6ls  in  the 
perfons  of  thefe  philolbphers  ;  demands  what  grounds 
our  modern  deills  have  to  imagine,  that  if  they  them- 
felves  had  lived  without  the  light  of  the  gofpel,  they 
Ihould  have  been  wifer  than  Plato,  Socrates,  and  Cicero. 
But  fure  no  great  wifdom  is  required  to  know  the  law 
of  nature,  was  it  but  half  ib  plain,  as  the  do(Slor,  from 
bilhop  Cumberland,  haji  reprelented  it  ;  and  which  no 
well  meaning  gentiles,  who  did  by  nature  the  things 
contained  in  the  law,  could  be  ignorant  of.     And, 

I  am  iurprizedto  find  the  dottor  arguing  as  if  that 
law,  •'  which  is  a  moll  perfect  rule  to  the  mod  perfeQ: 
being,  is  not  perfefl  enough  for  his  imperfect  creatures ;" 
though  their  whole  perfettion  confiftsin  imitating  him, 
and  governing  their  a6lions  by  the  fame  rule  :  a  rule, 
which  it  cannot  be  denied,  had  mankind  govejned 
their  atiions  by  it,  uould  hive  rendered  ihcin  as  per- 
te6t  as  their  nature  was  capable  of.  I  (liould  be  giad 
to  know,  why  this  rule  has  loflits  virtue,  and  will  not 
now  render  man  as  acceptable  lo  God  as  ever  i  but 
couid  we  fuppole  a  God  of  infinite  perft  6lion,  might 
ordain  an  imperfett  or  infufficient  rule,  for  the  actions 
of  his  critures  ;  or,  which  comes  to  the  fame,  allord 
them  another  light  for  the  difcorery  of  it,  but  *vhat  had 
iuch  undeniable  defects,  as  made  them  incapable  of 
knowing  their  duty  ;  nor  was  fufricicnt  to  hinder  them 


344 


CHRISTIANITY    AS 


from  falling  into,  and  continuing  from  age  to  age,  and 
in  a  deplorable  Hate  of  corruption  :  1  would  aflc  whe- 
i  5er  God  did  this  knowingly,  or  ignorantly,  not  fore- 
.  -ing  the  confequen'ces  ?  to  lupport  the  firft  is  to  make 
'  .rod  act  out  of  Ipite,  and  hatred  to  his  creatures,  in 
biiuiiiny  them  into  beini^,  and  making'  that  beinti  a 
curie  to  them  :  or  if  the  lall,  why  were  not  theie  de- 
fects fuplied  as  loon  as  dilcovered  ?  or  were  they  not 
difcovered  by  infinite  wifdom  till  thefe  latter  times  ; 
.;nd  then  revealed  to  a  fmall  number,  though  all  man- 
kind had  equal  need  of  them  ?  and  then  too,  foimper- 
■;i.ly,  that  men  have  ever  fince  been  in  continual 
<|i.iarrels,  about  the  meaning  of  moll  of  thofe  things 
■..hich  are  fuppofed  to  have  been  added,  to  fupply  the 
r  efects  of  the  law  of  nature  ?• 

What  human  legiflator,  if  he  fgund   a  defect    in    his 

c.ws,  and  thought  it  for  the  good  of  his  fubjcct  to   add 

iCW  laws,  would  not  promulgate  them  to    all  his  peo- 

e  ?  or,  what  parent  would  act  alter  lo  partial  a  man- 
:ier,  as  the  doctor,  in  a  felf-confounding  Icheme,  luppo- 
;^s  the  common  parent  of  mankind  has  done:'  and  not 
let  all  his  children  know  as  foon  as  pollible,  what  was 
for  their  common  good  ?  efpecially  if  they  were  in  fuch 
a  forlorn,  and  miierable  condiMon,  as  he  reprefents  all 
■nankind  to  have  be«n  in,  almoll  as  foon  as  created. 

The  doflor  very  rightly  obfervcs,  ihat  "  even  among 
men,  their  is  no  earthly  father,  but,  in  thofe  things  he 
efteems  his  own  excellencies,  defires  and  expeBs  to  be 
imitated  by  the  children  ;  how  much  more  lays  he,  is  it 
neceffary,  ihat  God  who  is  infinitely  far  from  being  fnb- 
jc6l  to  palfions,  and  variablenefs,  as  frail  men  are  ;  and 
has  an  infinitely  tenderer,  and  heartier  concern  for  the  hap- 
pinefs  of  his  creatures,  than  mortal  men  can  have  for 
the  welfare  of  their  poHerity,  mult  defire  to  be  imitated 
by  his  creatures  in  thofe  perfetlions.  which  are  the  foun- 
dauon  of  his  own  unchangeable  happinefs  ?'  how  far  this 
invariablcnels  of  God,  and  his  great  fove  for  his  crea- 
tures, is  confiftent  with  that  fcheme  of  things,  which  the 
doQor  has  hitherto  advancedj  has,  I  think,  been  made 


OLD    AS   Till-:   CRUATION.  345 

r.ppcar.  \Vc  will  no'>v'  examine  what  he  adds,  to  flicw 
that  God  has  an  infinitely  more  tender  and  hearty  con- 
cern for  the  happinefs  of  his  creatures,  than  mortal 
men  can  have  for  tlic  welfare  of  their  poRerily  :  what 
he  fays  is,  that  ''both  the  necelTities  of  men,  and  their 
natural  notions  of  God  gave  them  rcafonable  ground  to 
expefl  and  hope  for  a  divine  revelation,  lo  recover 
mankind  out  ot  their  univerfaliy  degenerate  edate,  into 
one  fuitablc  to  the  original  excellence  of  their  na;ure." 
And  that  ''  it  was  agreeable  to  the  ditlates  of  nature, 
and  right  reafon,  to  hope  for  fuch  a  divine  revelation  ; 
th  u  it  is  agreeable  to  the  natural  hopes  and  expectations 
of  men,  that  is,  of  right  reafon  duly  improved,  to  lup- 
pofc  God  making  fome  particular  revelation  of  his 
will  to  mankind.— And  that  this  v/as  moU  fuitablc  to 
the  divine  attributes."  Yet  notwithdanding  ihcic,  and  a 
great  many  other  fine  fayings  to  the  lame  purpofe,  he 
denies  that  (/od  v/as  obliged  to  make  fuch  a  revelation  : 
but,  with  fubmifiion,  what  other  reafon  have  wc  to  fay, 
God  is  obliged  to  do  any  one  thing  whatever; 
but  that  it  is  agreeable  to  tiie  natural  notions  we  have 
of  his  wifdom  and  goodnefs,  and  to  the  diclates  of 
nature  and  reafon,  for  him  fo  to  do  :  and  if  the  necelli- 
lies  of  mankind  have  always  been  as  great,  and  the  good- 
nefs of  God  always  the  lame  ;  would  not  thefe  oblige 
liim  to  have  prefcribed  an  immediate  remedy  to  the  dif- 
eafe,  and  not  deferred  it  four  thoufand  years  together  ; 
and  then  applied  it  but  to  a  few,  though  all  had  equal 
need  of  it  .'*  And  a  need  occafioned  (as  the  doctor  fup- 
pofesj  by  God  himfelf,  in  not  affording  them  any  oihcr 
light,  but  what  was  infufhcient  to  anfwer  the  end  for 
which  it  was  given. 

B.  The  do6lor  fuppolc^,  i.i..L  this  revelation  was  not 
the  elfeB  of  God's  jtiltice;  lor  then  it  muil:  needs  have 
been  given  in  all  ages,  and  to  all  nations  ;  but  of  mercy 
and  condefccnding  goodnefs. 

A.  Can  a  being  be  denominated  merciful,  and  good, 
who  is  fo  only  to  a  few  ;  but  cruel  and  unmerciful  to 
the  rell  ?  Ai.;'    - --'-inly  all   the  argumc"     ■'  ■  ''-^"' 

.'  a 


346  CRIIISTIANITY    AS 

can  urge  from  the  neceffities  of  mankind,  and  the  a- 
bundant  goodnefs  of  God,  will  equally  prove,  that  this 
revelation,  did  it  teach  a  new  religion,  fhould  be  uni- 
verfal ;  as  that  it  fhould  be  at  ^11.     But, 

If  revelation  was  abfolutely  neceffary  to  recover  man- 
kind, out  of  their  univcrfal  degenerate,  and  corrupted 
ftate,  and  replace  them  in  a  (late  (uitable  to  the  original 
dignity,  and  excellency  of  their  nature  ;  and  more  ef- 
feQually  to  do  this,  there  was  inftiiuted  an  order  ofmen 
who  were  to  be,  as  the  doftor  calls  them,  the  inftru- 
mentsof  conveying  extraordinary  affiftances  for  this  pur- 
pofe;  muft  not  revelation  have  had  its  intended  effeB, 
and  made  Chriftians,  efpecially  where  thefe  inftruments 
of  conveying  extraordinary  affiflances,  are  in  great  num- 
bers, and  in  great  authority  ;  much  more  perfefl  and 
excellent,  than  men  could  poffibly  be  in,  when  under 
times  of  unavoidable  corruption  ?  And  yet, 

The  doBor  having  taken  a  large  paffage  from  Cicero, 
where  the  orator  very  rhetorically  defcribes  the  great 
corruptions  of  his  time,  and  affigns  the  caufes  thereof; 
makes  this  remark,  "  that  a  livelier  defcription  of  the 
prefent  corrupt  ftate  of  human  nature  is  not  eafy  to  be 
met  with  :"  which,  I  think,  is  fufficienily  owning,  that 
human  nature  at  prefent  is  far  from  being  exalted  to  fo 
high  a  (late  of  perfe6tion,  or  in  the  leaft  mended.  And 
the  dotlor  frequently  quotes  Cicero  for  the  fupport  of 
his  opinion,  yet  Cicero  is  far  from  fuppofing  any  fuch 
defcB  in  nature  ;  for  a  proof  of  which,  I  need  only  men- 
'ion  thele  two  fliort  paflagcs  :  "  It  is  impofTible  to  err, 
!is  long  as  we  follow  the  guidance  of  nature, — There  is 
r,o  man,  who  following  the  condufcl  of  nature,  but  may 
arrive  at  perfeQion."  And  the  doBor  himfelf  quotes  a 
pafTage  from  him,  to  fhew  that  nature  has  notb^en  want- 
ing to  declare  her  mind  ,  Multis  /ignis  natura  declarat 
quid  velit.  And  it  might  be  as  eafily  fliewn,  he  as  much 
miftakes  the  meaning  of  ihofe  other  philofophers  he 
quotes.  And  indeed,  how  could  any  men,  except  they 
had  a  very  abfurd  hypothefis  to  ferve,  a0ert,  that  any 


OLD    AS    TIIF.    CREATION. 


347 


tiling  could  be  the  duty  of  men,  -which  ihey  were  URa- 
voidably  ij^noratit  of  ?  Yet, 

The  dotior,  to  prove  this  invincible  ignorance  in  the 
Gentile  world,  has  frequent  recourfe  to  the  authority 
of  Lanftantius,  a  primitive  father,  without  (hewing  that 
he  had  a  greater  regard  for  truth  than  other  fathers  : 
And  I  am  afraid  the  doclor  himfelf  feems  here  not 
much  to  regard  it,  in  maiming  a  entence  of  Lanftantius  ; 
Maximum  iiaqus  argumtntilm  eji^  philojophiam  ncqiie  ad 
fapientiam  tenJ.crc,  neque  ipfam  effc  fapientiam  ;  quod 
myflerium  ejus,  harba  tantum  ccUbralur^  i3  pallio. 
Whereas  the  whole  fentence  runs  thus  :  Non  tjt  ergo 
japitnlia,  fi  ah  hominum  coclv.  abhor  ret  ;  quoniam^  Ji 
Japientia  homini  data  ejl,  fine  ullo  dijcrimine^  omnibus 
data  ejl  ;  ut  nemo  fit  pr  or  Jus,  qui  earn  cap  ere  non  pojfit. 
At  illi  \_Philofophi~\  virtutem  humano  generi  datamjic 
amplexantur,  ut  foli  omnium  publico  bono  frui  vellc  vide- 
antur  ;  taminvidi,  quam /i  vclmt  deligare  oculos,  autcj- 
fodere  ccetcris.  ne  folem  videant. — Quodji  natura  hominis 
fapi entice  capax  ejl ;  oportuit  opijices,  &  rujlicos^  & 
mulieres,  et  omnes  dcnique  qui  humanam  formavigerunt^ 
doccri,  fapiant ;  populumque  ex  omni  lingua,  &  condi- 
tioner &  jfexu,  &  a'tate  conjlari.  Then  follows  what  the 
dottor  quoted. 

This  has  been  a  full  anfwer  to  all  the  doQor  had  tak- 
en from  him  ;  if  not  to  all  the  do6tor  has  faid  on  this 
head  :  and  it  plainly  (liews,  this  father  here  thought, 
thar  wifdom,  as  it  was  defigned  for  all,  was  within  the 
reach  of  all ;  and  that  which  the  lowed  of  mankind  could 
not  attain,  was  neither  wifdom  nor  virtue  ;  -and  that 
thofe  philofophers,  who  would  confine  this  univcrfal 
light  to  thctnfclves,  were  as  envious,  as  if  they  would 
exclude  others  from  the  light  of  the  fun.  And  that  this 
alone  was  a  fufficicnt  proof,  that  their  philofophy  con- 
fifled  only  in  the  beard,  and  the  cloak. 

This  father  afferts  nothing  here,  but  what  the  wifefl  of 
men  had  long  before  owned,  in  faying,  that  wifdom  is 
eafily  {ecn  of  them  that  love  her  ;  and  found  of  fuch  as 
fe  1   her. -She  goes  about  fccking  fuch  as  are  worthy 


348  CHIRSTIANITY   AS 

of  her  ;  fhews  hcrfelf  favorable  to  them  in  the  ways  ; 
and  meeleth  them  in  every  thought.     And, 

What  impartial  man,  who  has  compared  the  former, 
and  prefent  condition  of  mankind,  can  think  the  world 
much  mended  fince  the  times  of  Tiberius  ;  or  though 
ever  fo  well  verfed  in  church  hiftory?  can,  from  the 
conduft  of  Chriftians  find,  that  they  are  arrived  to  any 
higher  ftate  of  perfe^ion,  than  the  reft  of  mankind  ; 
who  are  fuppofed  to  continue  in  theii'  degeneracy,  and 
corruption  ?  What  was  the  opinion  of  a  late  eminent 
philofopher,  as  well  as  divine,  is  plain,  by  his  faying, 
Si  rejurgerunt  -pJiiloJophi  ^  gentilium-  fapientes,  &  per- 
Injirato  orhe  a  nobis  qucerci-ent  quid  pi  ofuerit  humano  ge- 
neri  religio  Chrijiiana,  quoad  mores  ct  vitcs  probitatem  ? 
quoad  pac cm  d  bonum  publicum  ?  nos  utique  appeUatis 
barbaros  per  opprobrium,  :  Jed  nobis  barbaris  quid  prcf^f- 
tatis  vos  Chrijiiani  ? 

Monficr  Leibnitz,  a  great  {iatefmcn  asv;ell  as  philo- 
fopher, in  comparing  the  Chriftians  at  prefent,  with  the 
infidels  of  China,  does  not  fcruple  to  give  the  preference 
to  the  latter,  in  relation  to  all  moral  virtue  ; — and  after 
Jiaving  f\id  of  them,  Did  enim  non  poteji,  quam  pulchre 
omnia  ad  tranquillitatem  publicam^  ordinemque  hominum 
inter  fc  ut  quam  minimum  fibi  ipji  incommodcnt,  fupra  ah- 
arum  gentium  leges  apudjincrijes  Jint  ordinata.  He  adds, 
Certe  talis  nojirarum  rerum  mi  hi  vidctur  cjfe  conditio, 
glifcentibus  in  immeufum  corruptelis.  ut  prvpcmcdum  ne- 
cej^arium^  videaturmijfionariosfincnfnim  ad  nos  matti,  qui 
iheologice  naturalis  ujum,  praxinque  nos  doceant  qucmad- 
modu7n  no,s  illis  mittimus  qui  thcolcgia7n  cos  doceant  rcvela- 
iam:  And  the  Icr.rned  Huctius  tells  us,  that  "  there  h 
fuch  a  conftant  agreement  between  the  Chinefe  ihcm- 
felves,  and  their  neighborr,  that  they  fccm  to  be  Till  but 
one  family." 

Navarette,  a  Chinefe  miffionary,  agrees  with  Lcib- 
nits,  and  fays,  that  "  It  is  the  fpccial  providence  of  God, 
that  the  Chinefe  did  not  know  what  is  done  in  Ghrillen- 
dom  ;  for  if  ihcy  did,  there  would  be  never  a  m.an  among 
them,  but  would  fpitin  our  faces."  And  he  adds,  with 
refpeQto  the  manners  of  ihofe  European  Chriftians.  who 


Ol.n  AS  THE    CRK  ATIOM.  349 

come  into  tlic  Eafl- Indies,  anrl  of  the  converts  made  by 
the  niifTionarics  ;  thai  "  there  are  few  converted  in  iholc 
p;u:s,  wheic  they  convcrfc  vith  the  Eiiropeans  ;  and 
wiicn  it  happens  that  any  arc  converted,  they  prove  fo 
had.  it  \vcrc  better  they  had  never  been  I)aptized."  And 
I  am  afraid,  it  is  much  the  fame  in  relation  to  the  WrH 
Indies.     And. 

Bifliop  Kidder  fayr.  of  ChriOians  in  general,  tiiat 
were  a  vile  man  to  choofe  his  religion  by  the  livcsi  of 
thofc  who  profcis  it ;  perhaps  Chrittianiiy  would  be  the 
laft  religion  he  would  choofe."'  And  who,  that  has  been 
abroad,  and  compared  the  lives  of  believers  and  unbe- 
lievers, docs  not  fay  the  fameihiuCT  ? 

And  Dr.  Clark  himfelf,  in  the  difcourfe  we  are  now 
confidering,  has  fufhcicntly  proved,  that  man  is  natural- 
ly a  focial  creature,  full  of  benevolence,  pity  and  ten- 
dernefs;  and  he  fays,  that  "  rcafbn,  which  is  the  proper 
naiure  of  mc\n,  can  never  lead  men  lo  anv  thing  cllc  ihan 
univerfal  love  and  bcr.evolcnce  ;"  and  thr.t  "wars,  ha- 
tred and  violence  can  never  arifc,  but  from  extreme 
corruptions."  Though  there  is  no  part  of  natural  rcli- 
gicn,  but  highly  tends  to  improve  this  focial  and  benign 
temper;  yet  alas!  we  find,  that  what,  in  mofl  places, 
pafles  for  the  Chriftian  religion,  if  not  the  chicfcit  part 
of  it.  has  transformed  diis  focial  and  benign  creature 
into  one  fierce  and  cruel  ;  and  made  him  afl  with  fuch 
rage  and  fury  againfl  ihofc  who  never  did,  or  dcfigned 
biim  the  lead  injury,  as  could  not  have  entered  into 
the  hearts  of  men  to  conceive,  even  though  they  were  in 
the  dolor's  unavoidable  (late  of  degencrac)- and  corrup- 
tion. 

If  people  are  once  perfuaded,  that  what    their  )uietts 

(nil  fci)ifm,  herefy,  infidclii}-.  &c.  though  held  with  the 

r.tmoU  finccriiy,    arc  damnable  fins  :  it  wants  not  much 

{kill  to  perfuade  them  to  b.ate  thofc  moralh',  whom  God, 

f hey  arc  already  perfuaded,  will' bate  lo   all    cteroitY  ; 

and  that,  as  they  regard  the  prefervation  of  the  orthodox 

faith,  and  the  faving  their  own  fouls,  and  the    (oul.s  of 

- 

all  that  IV  ('.-'•  •-  :!-r'.\   ''-'••  oi-nin  jq  (•i|;^;  i!>''  f  iH  ,  r 


350  CHRISTIANITY    AS 

feftual  methods  to  root  out  all  fuch  damnable  opinions. 
It  is  upon  this  common  principle,  that  the  inqaifition 
is  eftablifhed;  and  the  papifts,  to  do  them  juftice,  a6l 
tip  to  it ;  though  perhaps,  even  among  them,  there 
are  fome  lay-men,  where  nature  is  too  hard  for  prmci- 
ples. 

If  once  pernicious  opinions  are  believed  to  be  con- 
tained in  any  revelation,  they  will  have  the  fame  efFeft, 
as  if  really  there.  Has  not  the  belief  of  the  judicial 
power  of  the  clergy,  as  to  the  next  world;  and  their  in- 
dependent power  in  this  world,  done  the  fame  mif- 
chief,  as  if  they  had  been  really  contained  in  fcripture  ? 
And  if  they,  who  maintain  thefe,  and  other  as  vile  max- 
ims, have  got  pofTefiion  of  the  minds  of  men,  by  in- 
groffing  (not  to  mention  other  arts)  the  teaching  the 
young,  as  well  as  inRrufting  the  old;  what  lefs  than  a 
new  revelation  can  expofe  their  expofitions,  or  explain 
away  their  explanations  of  the  prelent  revelation,  which 
have  proved  more  fatal  to  the  happine.s  of  mankind, 
than  all  the  fuperftitions  of  the  pagan  world.  Had  the 
bees  fpeech  and  reafon,  would  they,  think  you,  from 
age  to  age,  have  continued  to  give  the  befl  part  of  their 
honey  to  fuch  haranguing  drones,  v»rho,  for  the  moft 
part,  employed  their  talents,  to  fet  not  only  hive  againft 
hive;  but  the  bees  of  the  fame  hive  againlt  one  another, 
for  fuch  things  as  had  no  other  tendency,  than  to  make 
the  idle  drones  lord  it  over  the  induftrious  bees  ?  But 
not  to  deviate, 

We  have  no  great  reafon  to  hope,  it  will  ever  be  fo 
with  mankind;  but  that  there  will  always  be  too  much 
room  for  fuch  arguments,  as  the  do6lor  urges  from  the 
corruption  of  mankind,  for  new  revelations.  Have  not 
impollors  always  made  ufe  of  this  plea?  Was  it  not 
on  the  carnality  of  the  primitive  orthodox  chiiftians,  that 
the  fpiritual  Montanus  founded  his  new  gofpel  ; 
which  dividei  the  chriftian  world  for  no  fmall  time,  and 
made  the  celebrated  Teriullian  fay;  that  '•  the  law  aid 
prophets  were  to  be  looked  on  as  the  infancy;  and  t._ 
gofpel,  as  it  were,  the  youth ;    but  that  there   was  no 


OLD    AS   1  II  E    C  R  E  A  r  I  O  N . 


351 


c«*mpletc  pcrfcftion  to  he   found,  bvii  in  the  inflrutlion 
of  the  holy  gho(t,  who  fpokc  by  Montaruis." 

And  it  was  the  ill  lives  of  the  profedbrs  of  Chriftiani- 
ty,  as  it  is  owned  by  Chriftian  as  well  as  Arabic  writers, 
wh'ci)  prepared  the  way  for  that  fuccefs  which  Mahomet 
met  with  ;  whofe  religion,  as  it  gained  in  a  Ihort  time 
more  profelytes  than  any  other,  fo  it  is  Oil!  aainin^ 
ground  :  for  which  father  Marracci,  who  has  lo  well 
tranflaied,  and  makes  fuch  jufl;  rcllcdions  on  the  alcho- 
ran,  gives  this  odd  reafon  :  Habct  nimirum  hcvc  fiiper/li-. 
tio  (Mahumedana)  quicquid  plaujibile,  ac  probabilc  m 
Chrifliana  religionc  rcpcritur^  ct  qucc  Naturcc  legi  ac  ///,- 
mini  conjcntanea  videntur.  Myjleria  ilia  fidei  nofiro;^ 
qux  primo  afpctiii^incrtdibilia^  ct  impojjibllia^  apparent  * 
tt  praiipuc^  qua;  niviis  ardua  huviana:  naturcc  cenfcntur^ 
penitus  excludit.  Hinc  moderni  idolorum  cultores^  facu 
lius  ac  prompt Liis  Saracenicam<,  quam  Evangelicam  Ugcvii 
ampl>'cliiniur.     Bar, 

The  do61or  is  fo  far  from  folvingthc  difficulties  attcntj- 
ing  this  fcheme,  that  he  quits  it,  and  artful!  v  introduces 
a  new  fcenc  ;  and  though  he  had  before  laid  it  down  lu 
a  mod  evident  truth,  that  God  does  nothing  by  mere? 
will  and  arbitrarinefs  ;  yet  this  nc^v'  h^•poihefis  is  wholly- 
built  on  it,  in  fuppofing  that  in  ihcfe  laitcr  times,  God 
intended  to  give  fomc  men,  without  regard  to  their  m?-- 
rits,  an  higher  degree  of  happinefs  ihan  he  did  the  reP. ; 
and  to  flicw  how  conliftcnt  tliis  is  with  rcalon,  he  fays, 
"  as  God  was  not  obliged  to  mnkc  all  his  creatures  cqjisl, 
or  to  make  men  angels,  or  to  endow  all  men  with  the 
lame  capacities  and  facuhics  ;  fo  he  was  not  bound  Ui 
make  all  men  capable  of  the  fame  degree,  or  the  fame 
kind  of  happinefs,  or  to  afford  all  men  the  very  fame 
means  and  opportunity  of  obtaining  it." 

B.  But  how  comes  this  to  be  fhifting  the  fcenc,  a<icl 
introducing  a  new  hypothcns  ? 

A.  Becaufehis  former  fuppoles  men  living  and  dv;;ig 
in  a  dejiraved.  corrupted,  degenerate,  and  impious  (ii«o, 
incapable  of  reformation,  whereas  in  this  all  men  an^  al- 
lowed to  have,  in  general,  the  means  of  attaining  10  a 


352  CHRISTIANITY    AS 

certain  degree  of  happinefs  hereafter;  M'hilft  Chriftians 
alone  have  in  particular  the  means  and  opportunities  of 
gaining  his  higher  degree,  and  kind  of  happinefs. 

Though  infinite  variety  of  creatures,  and  confequent- 
\y  inequality,  is  neceffary  to  fhew  the  great  extent  of 
he  divine  goodnefs,  which  plainly  appears  from  the 
■.eauliful  and  well-formed  fyftem  of  the  world,  and  the 
;ae  fubordination  of  things,  all  contrived  for  the  happi- 
'cfs  of  the  whole  ;  yet  fure,  it  does  not  from  thence  fol- 
ow,  that  God  will  not,  either  here  or  hereafter,  bellow 
)n  the  rational  creation,  all  the  happinefs  their  nature  is 
;.pable  of;  fince  that  was  the  end  why  God  gave  it 
:em. 

Can  God,  who  equally  beholds  all  the  dwellers  on 
earth,  free  from  partiality  arid  prejudice,  make  fome 
jjeoplc  his  favorites,  without  any  confideration  of  their 
merits  ;  and  merely  becaufe  they  believe  certain  opinions 
taught  in  that  country  where  they  happen  to  be  born  ; 
while  others,  far  the  greater  number,  {hall,  from  age  to 
age,  Vv-ant  his  favor;  not  upon  the  account  of  their  de- 
merits, but  becaufe  deltined  to  live  in  places  where 
God,  who  always  a8s  from  uiotives  of  infinite  wifdom 
and  goodnefs,  thought  it  befl  to  conceal  from  them  all 
fuch  opinions  ?  What  can  more  leprefent  God  as  an  ar- 
bitrary and  partial  being,  than  thus  to  fnppofe,  that  he 
vouchfafes  not  to  afford,  the  greatell  part  of  mankind, 
he  happinefs,  of  which  himfelf  had  made  them  capable? 

Muit  not  every  one  perceive,  that  this  narrow  notion 
;s  inconfident  with  the  chara61er  of  a  being  of  unlimited 
benevolence  ?  Is  not  infinite  goodnefs  always  the  fame  * 
How  then  can  it,  in  thefe  lalt  days,  make  fuch  inequal- 
ity among  men?  Is  not  this  iuppofing  inconflancy  in 
the  divine  conduft  ?  Is  not  this  notion  repugnant  to  the 
natural  idea  we  have  of  the  divine  goodnefs?  As  like- 
wife  to  thofe  exprefs  texts  of  fcripture,  wiiich  declare 
God  is  no  refpe£ler  of  perfons;  that  every  one,  of  u-hat 
nation  foevcr,  fhall  be  rewarded  according  to  his  works  ? 
And  that  men  are  accepted  according  to  what  they  have, 
and  not  according  to  what  they  have  not  ? 


OLD    AS    rilK   CRKATION'. 


353 


If  God,  as  the  doftor  contends,  will  judge  men  as 
they  are  accountable,  that  is,  as  they  arc  rational ;  mud 
not  the  judgment  of  the  mod  righteous  judge,  hold  an 
exa6l  proportion  to  the  ufe  they  have  made  of  their  rea- 
ibn  ?  And  if  the  ftatc  of  men  in  this  life  be  a  ftate  of 
probation,  and  for  that  caufc  they  are  made  moral  a- 
gents,  capable  of  knowing  good  from  evil,  and  confc- 
quentiy,  of  doing  every  thing  that  is  fit  to  be  done; 
mull  they  not  be  dealt  with  hereafter,  according  to  the 
ufe  (hey  have  made  of  their  moral  agency  ? 

Flow  can  men  be  fure,  if  God  a6lsthus  partially,  that 
this  partiality  may  not  even  now  be  in  favor  of  other 
countries,  than  thofc  they  live  in;  and  of  other  notions, 
which  not  flowing  from  the  nature  and  rcafon  of  things, 
we  may  be  wholly  unacquainted  with  ?  If  men  may  lofe 
any  part  of  the  favor  of  God  for  impofTibilities ;  or  not 
obferving  fuch  rules  as  he  never  gave  them  ;  where 
(hall  we  Hop  ?  Could  t  think  God  fo  partial  and  preju- 
diced, as  mod  fe8s,  for  their  own  fakes,  reprefent  him  ; 
how  eould  I  admire,  love,  and  adore  him,  as  I  ought? 
Nay,  how  can  any,  who  have  fuch  unworthy  notions 
of  God,  be  certain,  the  prejudice  and  partiality  of  God 
will  be  in  their  favor  ?  If  you  admit  any  one  imperfec- 
tion in  God  ;  how  can  you  be  fure  of  his  veracity,  im- 
mutability, or  any  other  perfe61ion  whatever  ? 

Though  Dr.  Clark  contends  for  what  terminates  in 
this  grofs  partiality,  as  if  the  whole  of  chriflianity  was 
founded  on  it ;  yet  lome  of  our  divines,  of  the  firft  rank 
too,  are  of  a  different  opinion  ;  from  two  of  which,  I 
\vill  give  you  the  followin;^  quotations. 

••  God's  goodnefs  and  mercy"  (fay?  Mr.  Whorton) 
••  were,  from  all  ages,  equal  and  uniform  ;  his  judice 
always  impartial  and  univerlal,  in  cxcludiu;;  none  from 
his  favor,  but  for  rcaloas  common  to  them  with  all  man- 
hind. The  univerfality,  and   impartiality   of  the 

divine  judice  and  favor,  is  founded  on  the  cxcellcncv 
of  the  divine  nature;  which  cannot  be  fuppofed  to  want 
that,  which  above  all  is  ncccffary  for  the  government  of 
«hc  world  ;  impartial  jullice  in  the  difpcncing  of  rewards 

X  X 


354 


CHRISTIANITY    AS 


and  punifhments. All  men  are  equally   created  by 

God  ;  and  if  we  refpc^t  that  alone,  all  have  an  equal 
title  to  his  favor.- Olherwife  we  could  not  but  con- 
ceive injuftice  in  God  ;  nor  were  it  poIFible  to  recon- 
cile fuch  a  partiality  with  his  infinite  excellency.  The 
leafon  why  God  is  no  refpe8er  of  perfons,  is  faid  to  be, 
becaufe  there  is  no  iniquity  vviih  the  Lord.*  All  rea- 
Ibnable  preference  of  one  perfon  to  another,  muft  be 
founded  on  fome  jufl  caufe ;  otherwife  it  would  be  tri- 
fling, and  fond ;    nay,  even  unjuft  and  foolifli. Far 

be  it  from  us,  to  imagine  any  fuch  imperfeflions  in 
God ;  in  him  there  is  no  variablenefs,  or  fhadow  of 
change. -He  ever  proceeds  upon  fixed,  and  im- 
moveable principles;  which  equally  ferve  for  all  a6lions 

and  caufes. God   has   fixed  mofl  impartial  laws  of 

government;  which  univerfally  afFeft  all  the  members 
of  mankind. — It  is  fo  pleafing  a  delufion,  to  fancy  them- 
felves  dear  to  God  in  an  extraordinary  manner,  and  for 
unaccountable  reafons;  that  it  is  no  wonder  many  have 

been  tempted  to   entertain  fuch  a  charming   error. 

This  reduced  the  Jews. — This  prejudice  has  corrupted 
great  numbers  of  chriflians.. — Is  God  the  God  of  the 
jews  and  Chriflians  only?  Is  he  not  the  God  of  the 
Gentiles  alio  ?  Are  not  his  attributes  always  unalterable; 
and  the  influence  of  thefe  equally  derived  down  to  all 
his  creatures  ?" 

That  celebrated  preacher.  Dr.  Ibbott,  affirms,  that 
"  It  is  not  our  being  of  any  nation,  or  any  kE\, 
members  of  any  particular  church,  or  fociety  ;  that  will 
intitle  us  to  the  favor  of  God;  but  our  working  fhe 
v/ork  of  God,  living  up  to  that  light  and  knowledge 
which  he  has  afforded  us  ;  and  being  moft  punftual, 
and  exatt  in  the  difcharge  of  thofe  moral  duties,  which 
all  mankind,  who  have  any  true  notions  of  God  and  rc- 

lision,  have  ever  thought   theniftlvcs  obli^fcd  to." 

7\gain,  '•  Wherever  men  fear  God,  and  love  one  an- 
other, they  will  be  accepted  without  any  regard  to  their 
country,  or  nation;  their  tribe,  or  family;  for  this  is 
what  God  would  bring  all  people  to,  from  the  rifing  oif 

•■•  ;!  Chrori.  x.\i:i.  j.q. 


OLD    AS   THE   CREATION 


355 


tiie  fun  unto  tUe  going  down  lliereof.  This  is  that  in- 
ward temper  of  mind,  and  that  outward  prafticc  of  life, 
which  he  requires;  and  which,  wherever  he  meets  it. 
will  find  acceptance  witli  him." 

The  contrary  is  a  notion,  which  lays  a  foundation 
for  everlading  pciTccution;  for  if  men  flatter  ihcm- 
felves,  that  they,  upon  the  account  of  their  particular 
fyflcms,  are  the  f.worites  of  Heaven  ;  and  that  others 
fliall  want,  even  to  eternity,  many  degrees  of  their  hap- 
pinefs ;  will  not  that  oblige  them,  as  they  love  their  chil- 
dren, iamilies,  friends,  neighbors  and  relations;  to  ufe 
any  means,  come  into  aj-iy  prrf^ifufing  mg^^fups-  to  pre-f*^%2i/4 
vent  fuch  opinions  from  (j)reading,  as  they  imaginc.»x*t4^a-i. 
would  deprive  them  of  that  degiee  of  happinefs,  which 
otherwife  they  might  ever  enjoy:  And  is  it  not  chiefly 
owing  to  this  abfurdity,  that  even  the  moll  moderate  of 
the  different  fcQs,  .ire  far  from  treating  one  another 
with  that  benevolence,  which  the  common  tics  of  hu- 
manity require  ? 

Did  men  believe,  that  all,  who  were  equally  fmcere, 
were  cqu.illy  acceptable  to  God  ;  there  could  be  no  pre- 
tence for  the  leaft  partiality,  much  lefs  for  perfecution, 
either  pofitivc,  or  negative:  Nor  could  any  man  love 
another  the  lef?,  for  the  widcfl  difference  in  opinions: 
And  then  of  courfc,  men's  indignation  would  be  wholly 
bent  againfl  immorality,  difcoverable  by  the  light  of 
nature;  which,  now,  alas!  is  but  too  often  protefled 
by  zeal  for  mere  fpcculations. 

This  principle,  and  this  alone,  would  caufe  univerfal 
love,  and  benevolence  among  the  wiiole  race  of  man- 
kind; and  did  it  prevail,  mufl  foon  produce  a  new,  and 
glorious  face  of  things;  or,  in  the  fcripture-phrafc,  a 
new  Heaven,  and  a  new  Earth  ;  and  would  free  men 
from  that  miferabic  perplexity,  in  which  the  fear  of  mif- 
taking  in  fpeculative  matters  involves  them. 

W'h.at  affiuancc,  upon  any  other  ground,  can  even  the 
generality  of  chridians  have,  that  they  do  not  err  moft 
dangeroufly  ;  when  they  confider  what  divifions  there 
liavc  been,  from  the  beginning,  among  chriftians  about 


35^  CHRISTIANITY    AS 

fuch  points  ?  And  that  the  guides  or  their  own  churches^ 
even  the  moft  able,  though  they  agree  in  faying,  their 
fundamentals  are  plain;  have  not  always  the  fame  fet  of 
fundamentals;  and  when  they  have,  widely  differ  in  ex- 
plaining them :  Can  they,  I  fay,  who  confider  this,  b? 
certain,  that  it  is  not  the  fear  of  the  !ofs  of  preferment, 
or  fome  other  political  reafons,  that  keep  up  any  fort  of 
verbal  agreement  among  them,  even  in  things  owned  to 
be  of  the  higheft  confequence;  and  which,  as  fuch,  are 
placed  in  their  creeds  and  articles  ?  Confider  with  your- 
felf,  what  comfort,  what  fatisfaflion,  it  mufl  give  a  man, 
efpecially  on  his  deaih-bed,  to  be  certain,  he  is  not  ac- 
countable for  any  errors  in  opinion;  if  he  has,  accord- 
ing as  his  circumftances  permit,  done  his  beft  to  difcover 
the  will  of  God  ? 

Dr.  Prideaux  fays,  "  The  main  arguments  Maho- 
met made  ufe  of,  to  delude  men  into  the  impoflure, 
were  his  promifes,  and  his  threats;  being  thofe  which 
eafily  work  on  the  affeftions  of  the  vulgar/'  If  the 
bulk  of  mankind  are  fo  eafily  deluded  by  threats  and 
promifes,  when  joined  to  opinions  as  abfurd  as  thofe 
of  Mahomet ;  can  there  be  any  other  way  to  avoid 
their  being  deluded  in  proportion  to  the  greatnefs  of 
thofe  promifes  and  threats;  but  by  annexing  them, 
not  to  any  let  of  opinions,  but  to  fmcerity  and  infin- 
-cerity  ?  For  here,  the  only  effed  they  can  have,  is  to 
make  men  judge  without  prejudice  and  partiality. 

The  prefent  bifliop  of  Sarum  fays,  "God  isjuft, 
equal,  and  good;  and  as  fure  as  he  is  fo,  he  cannot 
put  the  faivation  and  happinefs  of  any  man,  upon 
what  he  has  not  put  it  in  the  power  of  any  man  on 
earth  to  be  intirely  fatisfied  of."  And  much  lefs,  fay 
I,  can  a  juft,  equal,  and  good  God  put  the  faivation, 
or  any  part  of  the  happinefs  of  the  grcateft  part  o{" 
mankind,  upon  that,  oi  which,  inflead  of  being  entiie- 
]y  fatisfied,  they  are  intirely  ignorant.  Is  it  pofllble, 
a  miftaken  chriftian  can  have  a  title  to  the  iavor  oi 
God,  and  a  man  of  another  religion  not  have  the  fame 
title  ;  when  that  fmcerifv.  on  which  the  title  depends. 


OLD    AS    THE    CREATION.  35 J 

is  couiinoii  lo  both  ?  ''  If  the  favor  of  God,"  as  the 
bifliop  favs,  "  follows  finccrity,  as  fuch;  and  equally 
foliov/s  every  degree  of  lincerity  ;"  muft  not  men  of 
all  religions  whatever,  if  equally  fincere,  have  the  lame 
title  to  be  equally  favored  with  God?  ivho  is  the  on- 
ly infallible  judge  of  their  fincerity,  in  the  ufe  of  thofe 
talents,  whether  great,  or  fmall,  he  has  endowed  them 
with.      And, 

jVir.  Chillmgworth  was  fo  far  from  thinkmg  involun- 
tary errors,  crimes;  that  he  thought  it  criminal  to  a(k 
pardon  for  them  :  and  lays,  "  That  would  be  to  im- 
pute to  God  the  ftrange  tyranny  of  requiring  bricks, 
where  he  lias  given  no  draw  ;  of  expefting  to  gather, 
where  he  has  not  fl rowed;  to  reap,  where  he  fowed 
not;  of  being  oflended  with  us  for  not  doing,  what  he 
knew  we  could  not  do."     And, 

The  Romanifl?  thcmlelves,  though  they  own  the 
common  people  can  have  but  an  imperfe6l  knowledge 
of  what  their  infallible  church  requires;  yet  fay,  that 
"  a  dilpohtion  to  receive,  and  an  endeavor  to  under- 
fland  what  it  teaches,  is  fufficient."  And  {hall  not  the 
protellants  allow  as  much  to  fuch  a  difpolition,  in  re- 
lation to  the  will  of  God  ;  as  the  papifts  do,  to  the  will 
of  man  ?  But  fince  there  are  lome,  to  whom  thefe  no- 
tions about  fincerity,  will  appear  fhocking ;  foV  their 
fakes,  I  will  quote  a  divine,  whom  they  have  in  a 
manner  idolized  :  I  mean  theMTamous  Mr.  Lefley.  who 
fays,  "  In  the  beginning  God  created  man,  and  left 
him  in  the  hands  of  his  own  counlel  (Ecclef.  xv.  14.) 
He  fet  life  and  death,  bleffino  and  curfinii  for  him  to 
chule;  and  God  will  blefs,  or  curie  him,  accoiding  to 
what  he  has  fet  before  him;  whether  by  revelation,  or 
his  own  natural  reafon  only  :  And  who  is  judge  of  this 
but  God,  who  always  knows  the  finccrity  of  the  inten- 
tions of  any  man,  and  what  endeavors  he  has  ufed  to- 
wards the  right  informing  his  judgment  ?"' 

In  a  word,  this  is  fo  evident  a  truth,  that  ihcre  r..\; 
none,  but  who,  with  the  bilhop  of  London,  fay, 
*'  Chriflianity  requires  no  further  favor,  (ban  a  f^.-  ,.   ^i 


I 


358  CHRISTIANITY   AS 

impartial  inquiry  into  the  grounds  and  doQrines  of 
it ;"  even  while  they  are  defigning  the  further  favors  of 
fines,  pillories,  and  imprifonment,  &c.  But  to  return 
to  the  doftor. 

I  would  be  glad  to  know,  whether  the  greater  de- 
gree of  happinefs,  from  which  Dr.  Clark  would  ex- 
clude the  reft  of  mankind ;  belongs  to  all  thofe  innu- 
merable fefts,  that  go  under  the  name  of  chriftians  ;  or 
to  one  fe6l,  by  virtue  of  its  peculiar  fundamentals;  or 
elfe  to  all  chriftians,  who,  though  ever  fo  much  mif- 
taken,  ftncerel}-  endeavor  to  find  out  the  will  of  God  ? 
If  the  doctor  fays  the  latter,  he  cannot  think  this  favor 
depends  on  any  fet  of  notions,  but  on  fincerity ;  and 
confeqaently,  muft  equally  belong  to  all  that  are 
equally  fmcere  :  But  allowing  that  chriftians  are  to  be 
rewarded  above  others,  equally  fmcere  ;  yet  if  they  are 
likewife  fubjefl  to  be  puniihed  above  others  for  their 
miftakes,  even  about  fuch  abftrufe  notions,  as  divide 
the  moft  eminent  men  of  the  fame  mo  ft  eminent  church; 
fuch  as  Dr.  Waterland,  and  Dr.  Clark;  nay,  Dr.  Clark. 
in  fome  editions  of  his  book,  and  himfcif  in  other  edi- 
tions ;  where  then,  is  the  great  advantage  of  rhe  doct- 
or's hypothefis  ?     But, 

If  chriftians  are  to  be  puniftied  hereafter,  for  not  ob- 
ferving  inch  things,  as  the  happinefs  of  mankind  in 
general  does  not  depend  on  ;  God,  certainly,  is  far 
from  being  partial  in  tl:^r  favor;  if  not,  where  is  the 
difference  ? 

B.  But  does  not  the  doQor  raife  an  r.rgument,  from 
men's  different  capacities  and  abilities  in  this  life,  for 
their  having  different  degrees  of  happinefs  hereafter  ? 

A.  Though  men  here  have  different  capacities,  vet 
if  that  depends  on  bodily  organs ;  all  fouls  may  m  Hea- 
ven have  equal  capacities:  But  even  this  fuppofuion 
will  not  ferve  his  purpofe,  except  the  wifelt  of  the  phi- 
lofophers  had  not  abilities  equal  to  the  meaneft  chrifti- 
an;  and  fo  (allowing  a  proportion  between  happinefs 
and  abilities)  were  naturally  incapable  of  the  fame  dc 
gree,  or  kind  of  happinels.     But. 


OLD    AS    THE    CREATION^  359 

The  doElor  himfelf  Teems  confcious  of  the  wcaknefs, 
even  of  this  new  hypothefis;  fince  he,  after  he  had  ufcd 
it,  to  get  rid  of  atroublefomeobjeftion  ;  ftrait  quits  it  in 
faying,  "  That  as  no  man  ever  denied,  but  that  the  be- 
nefit of  Chrift's  death  extended  backward,  to  ihofe  who 
lived  before  his  appearance  in  the  world;  fo  no  one  can 
prove,  but  the  fame  benefit  may  extend  itfelf  forward 
to  thofe,  who  never  heard  of  his  appearance ;  though 
they  lived  after  it.  If  both  ihefe,  though  knowing  no- 
thing of  Chrift,  or  his  death,  reap  the  benefit  of  his 
death;  what  more  can  the  moft  perfect  believer  expeft? 
So  that  even  on  this  fuppofition,  the  do6ior  muft  have 
owned,  that  all  men,  living  up  to  that  light  God  has 
given  them,  are  upon  a  level,  in  relation  to  their  future 
happinefs. 

And  indeed,  iffinners,  fince  the  coming  of  Chrift 
are  not  to  be  faved  without  repentance  and  amendment ; 
and  finners,  at  all  times,  were  to  be  favcd  on  thefc 
terms,  or  clfe  could  not  be  faved  at  all;  mull:  not  re- 
pentance and  amendment,  which  fuppofe  a  knowledge 
of  what  was  to  be  repented  of,  and  amended;  put  all 
mankind,  at  all  times,  upon  a  level,  with  relation  to 
their  future  happinefs?  Can  any  thing  be  more  evident, 
than  that,  if  doing  evil  is  the  only  foundation  of  the  dif 
pleafure  of  God  ;  ceafing  to  do  evil,  and  doing  tlic 
contrary,  muft  take  away  that  difpleafure?  As  long  as 
men  continue  in  their  fins,  th<^  mud  continue  the  pro 
per  obje6hs  of  the  re'cntment  of  God  ;  but  when  the\ , 
f'orfaking  their  fins,  a61  a  part  fuitable  to  their  rationa; 
nature,  they  of  courfe  become  the  proper  objc61s  of  hi' 
approbation:  And  this,  lure,  cannot  be  denied,  excepj 
you  fuppofe,  ChriR,  who  came  not  to  call  the  righte- 
ous, but  finners  to  repcntar.ce;  propofed  fome  other 
way  of  reconciling  them  to  God,  than  by  perfuadino^ 
them  to  bring  forth  fruits  meet  for  repentance  or,  in  o- 
ther  words,  by  obliging  iliem  to  live  up  to  the  eternal, 
and  univerlal  law  of  righteoufnef:'. 

Though  the  doBor  fays  no  more  than  our  articles  af- 
{^rmJ  viz.   that  "  ihc  obligatici  of  Chr'fl  once  made,  is 


360  CHRISTIANITY   AS 

that  perfect  redemption,  propitiation,  and  fatisfaftion  for 
the  Cms  of  the  whole  world,  both  original,  and  adual ;" 
yet  I.wifh  the  do6tor  had  been  more  explicit,  and  told  us, 
what  benefit  thofe  who  never  hcnrd  of  "Chrifl's  appear- 
ance, could  gain  by  his  death^  , 

B.  The  doctor  lays,  that  "  Chrift  died,  to  fhcw  the 
irreconcilable  hatred  of  God  to  fin  ;  and  to  vindicate 
the  honor  of  his  laws." 

A.  Thefe  reafons,  fure,  could  never  influence  thofe, 
who  never  heard  of  Chrift  ;  or,  if  they  had,  perhaps, 
would  have  been  fo  rpeverfc,  as  not  to  imagine,  that  par- 
doning the  guilty,  and  punifhing  the  innocent,  could 
either  fhew  irreconcilable  enmity  to  guilt,  or  love  for 
innocence;  and  perhaps,  governed  by  prejudices,  might 
think  very  oddly  of  a  king,  who,  though  he  freely  par- 
doned his  repenting  rebels;  yet  fliould  caufe  his  moft 
loyal,  and  only  fon  to  be  put  to  death,  to  fliew  his  ha- 
tred to  rebellion  ;  and  to  vindicate  the  honor  of  thofe 
laws,  which  forbid  putting  an  innocent  perfon  to  death ; 
or  any  perfon  to  be  any  way  inftrumental  to  his  own 
death;  much  more  to  facrifice  himfelf.  Could  thefe 
philofophers,  who  did  not  imagine  any  virtue  in  facri- 
ficing  of  beads,  to  wafh  away  the  fins  of  men;  eafily 
conceive  a  human  facrifice,  which  they  believed  human 
nature  abhorred,  to  be  an  expiation  for  fins  ?  Or,  that 
fins  freely  pardoned,  could  want  no  expiation  ?  Or,  that 
all  was  mere  mercy,  and,,  pure  forgivenefs,  after  a  full 
equivalent  paid,  and  adequate  fatisfa6lion  given? 

B.  This,  indeed,  feems  to  me  as  great  a  myftery,  as 
that  the  fame  God  fliould  receive  fatisfatlion  from,  and 
give  fatisfaBion  to  the  fame  God  :  and  that  the  fame 
God,  who  thus  receives,  and  gives  fatisfiiQion,  fliould 
neither  give,  or  receive  any  fatisfaOion  ;  fince  the  holy 
ghoft,  the  fame  God  with  God  the  father,  and  God  the 
fon,  neither  gives,  or  receives  any  fatisfaflion. 

A.  Though  I  have  omitted  feveral  things,  which  well 
deferve  to  be  criticifed  ;  yet,  I  think,  I  have  faid  enough 
to  fliew  the  inconfiftencyof  the  do6lor's  fcheme ;  and 
the  weaknefs  of  all  thofe  arguments,  by    which   he  at- 


OLD    AS   THt   CREATION.  361 

tempts  to  deftroy  the  all-fufficiency,  abfolute  perfeQion, 
plainnefs,  and  perfpicuity  of  the  law  of  nature;    vhich 
he  had  before  fo  fully  demonftraied.     Who  could  ex- 
pcft,  after  we  had  been  told,  that  as  God  governs  all 
his  own  aftions  by  the  eternal  rule  of  reafon;  fo  all  his 
rational  creature*  are  obliged  to  govern  thenrjfelves  in 
a!l  theirs,  by  the  fame  eternal  rule:   A  rule  loo,  owned 
to  be  fo  plain,  that  the  reafon  of  all  men  every  where 
naturally,  and  neceffarily  aflents  to  it:   Who,  I  fay,  af-    ., 
ter  ihefe,  and  a  number  of  other  fuch  cxpreflTions,  could  / 
imagine,  that  all  this  fhould  be  unfaid,  and   the  utmoft 
art  employed,  to   fhew  the  imperfeftion,  infu*fficiency» 
obfcurity,  and  uncertainty  of  the  light  of  nature;  and 
that  by  reafon  of  its  many  dcfeds,  all  mankind  from  age 
to  age,  were  in  a  i  •  i  v       :  '  '    Hate  of  cot'ruption  ?  And 
that,  even  thofe  few  men,  who  made  it  their  bufincfsto 
ftudy  natural  religion,  were  intirely  ignorant  of  fomc 
do6lrines,  abfolutely  neceffary   for   the   reformation  of 
mankind  ?  Nay,  that  they  were  (here  the  doftor,  per- 
haps, defcribes  his  own  conduft)  "  like  men  wandering 
in   the  wide   fea,  without   knowing   whither  to  go,  or 
which   way  to  take;    or  having  any  guide  to  conduft 
them  ?"  And,  in   fupport  of  his  hypothefis,  make   no 
fcruple  to  rcprefent  God,  not  alike  good  at  all  times  and 
places;    and  to  have  afted  for  many  ages   with  fo  little 
forefight;  as  to  give  mankind   no  other   light  for  their 
conduft,  than  fuch  as  difabled  them  from  anfwering  that 
end,  for   which  it  was  given :     And  afterward,  with  fo 
little  g^jodnels ;  as  when  he  faw  this  dcfcB,  flill  to  con- 
tinue the  vteafp^  '^nrt  of  mankind  in  thatdifmal  ftate  oF 
darkncfs,  in  wl.un  all  before  were  involved  ?  And  then, 
after  he  had  made  the  mofl  of  this  flrange  hypothefis,  to 
quit  it  for  the  fake  of  another,  no  le(s  ftrangc?    And, 
though  he  had  declared,  that  God  does  nothing  in  the 
government  of  the  world,  out  of  mere  will  and  arbitra 
rinefs;    yet  to  fuppofc,    that  God  afts  thus  with  his  ra 
tional  creatures;    and  without  regard  to  merit,  arbitra 
rily  defigns  Chriftians  a  greater  degree  of  happinels  thai 
oihrr«;  ?  And  at  lalt  (]uii  too,  even  this  hvpothcfis ;  b\ 

V  - 


362  CRKISTIANITY    AS 

fuppofmg  all  men,  though  they  never  heard  oF  Chrilt's 
death,  to  he  upon  a  level,  in  relation  to  any  benefits  re- 
ceived from  it  ?  And,  I  may  add, 

When  men  confider,  how  often  this  difcourfe  has 
been  reprinted,  and  reviewed  by  a  man  owned  to  be  as 
great  a  matter  of  reafon,  as  ever  appeared  in  print;  and 
withal,  both  a  fubtle  metaphyfician,  and  excellent  ma- 
thematician;  and  acute  philofopher,  as  well  as  a  deep 
divine;  one,  who  never  fails  to  exhauft  the  fubje6t  he 
handles :  When  men,  I  lay,  confider  all  this,  will  they 
not  be  apt  to  cry  ? 

Si  pergama  dextra,  Sec. 

B.  I  mull  own,  you  have  produced  feveral  weighty 
arguments,  many  of  them  new,  at  lead,  to  me;  to 
prove  that  religion  was,  and  always  muft  be  invariably 
the  fame;  but  fince  you  go  out  of  the  comiriOn  road, 
and  the  path  you  take,  is  fcarce  at  all  trodden  ;  you 
muft  expeB,  it  will  be  faid  of  you,  as  of  fome  modern 
writers,  that  you  are  better  at  pulling  down,  than  build- 
ing up. 

A.  When  any  notion,  in  defence  of  which  people 
have  little  to  fay,  is  attacked,  they  ufually  cry,  Why 
will  you  pull  down,  except  you  build  up?  When  in 
reality,  error  muft  be  removed,  in  order  to  make  way 
for  truth  :  You  muft  pull  down  one,  before  you  can 
build  up  the  other.  But  here,  I  hope,  there  is  no 
room  for  that  obje8 ion  ;  becaufe,  as  nothing  but  rub- 
bifli  is  removed,  nothing  hut  what  is  either  confiftent 
with,  or,  at  leaft,  takes  ofiF  from,  the  full  excrcife  of 
piety,  and  virtue;  fo  every  thing  is  advanced,  which 
tends  to  promote  the  honor  of  God,  and  the  happinefs 
of  human  focieties.  And,  I  may  add,  that  as  in  attack- 
ing the  fuperftition  of  any  one  party,  all  the  reft  would 
think  me  in  the  right;  fo  here  all  parties,  without  com- 
ing into  the  hypoihefis  of  their  adverfaries,  may,  by  e- 
qually  receding  from  thefe  arbitrary  things  they  have 
brought  into    religion,  com.e   to  an  happy  agreement. 


OLD    AS    TIIF.    CRFATION".  363^ 

For  my  part,  I  think,  there  is  nqne  who  wifli  well  to 
r7iankind,  but  mufl  likcwife  wiOi  this  hypothcfls  to  he 
Hue;  and  can  thcic  he  a  greater  proof  of  its  truth,  tl^an 
that  it  is,  in  all  its  parts,  fo  exa6lly  calcuhucd  for  ilic 
good  of  mankind,,  that  cither  to  add  to,  or  take  from  ii, 
uil!  be  to  their  niani fed  prejudice  ?  And, 

If,  as  biflijp  Chandler  remarks,  "  They  are  deceiv- 
ers, and  true  enemies  to,  mankind,  who  do  not  teach  a 
religion  mod  worthy" of  God,  moft  friendly  to  focicty, " 
moll  helpful  to  governnient,  and  mod  beneficial  to  every 
individual,"what  need  v;e  run  tohis  jcwifli  rabbles,  orany 
other  rabbles, to  difcover  this  true  religion  ?  If  jt  is  by  thi'5 
tcfl,  that  our  reafon  mudjudiie  of  the  irutH  of  all  reli- 
gion; are  net  they  the  bed  friends  to  mankind,  Who 
teach  fucii  a  religion,  without  the  lead  mixture  of  thofe 
arbitrary  things,  that  have  caufed  (uch  fatal  contentions 
p.mong  chridians?  And'  which,  at  the  bed,  ferve  onl^' 
to  divert  them  fronVattcnding  to  a  religion  mod  worthy 
of  God,  mod  friendly  to  fociely,  mod  helpful  to  gov- 
ernment, and  mod  beneficial  to  every  indi\idual ;  and 
withal,  is  a  rcligioii,  as  I  hope  is  here  fully  provcci, 
founded  ,i;pon  fuch  deiriondrable  principles,  as  are  ob- 
vious to  the  meaned  capacity;  and  mod  edcRually  pre- 
vents the  growth,  both  of  fcei)iicifm  and  etithufiafm. 

I  entirely  agree  with  this  right'  rev^re'iVd  father,  that 
'•  Chridi;mity  injitfelf,  tlripprd  of  the  additions  that  po- 
licy, midakcj  and  the  circumdanccs  of  time,  have  made 
to  it,  is  a  mod  lioly  religion;"  but  I  may  add^  that  by 
reafon  of  thcfe  additions,  it  is  become,  in  mod  places, 
a  mod  unholy  rcligiori,.  And  cai'i  wc  hope  to  get  rid  of 
thcCo  additions,  but*  by  bringing  ihem  to  the  bifhop's 
own  led  ?  T  might  here  aHv  him,  Who  arc  they,  that 
have  brouglit  in,  and  dill  defend  thefe  additions  to 
chridiauity;  which,  as  all  fair,  and  candid  writersown, 
luvc  given  grent  advantages  to  its  adverfaric5? 

^\'hat  good  chridian  is  not  ready  to  join  with  the  ex- 
cellent Dr.  Sykcs,  in  wi filing,  **'That  chridians  would 
not  vend  under  the  nariic  of  evangelical  truths^  tile  ab 


3^4 


CHIRSTIANITY   A5 


furd,  and  contradiaory  fchemes  of  ignorant,  or  wicked 
men?  That  they  would  part  with  the  load  of  rubbifh, 
which  makes    thinking  men  fink  under  the  weight,  and 
gives  too  great  a  handle  to  infidelity  ?"     «  The  hands  of 
friends  to  chriftianity,"  he  fays,  "  have  been  much  em- 
barraffed,  through  fear  of  fpeaking  againft  local  truths; 
and  its  adverfaries  have  fo  fuccefsfully  attacked  thofe 
'weaknefTes,  that  chriftianity  iifeif  has  been  deemed  in- 
defenfible;    when,  in  reality,    the   follies  of  chriftians 
alone  have  been  fo."     If  this  be  true,  have  1  notfhewn 
fome  relolution,  in  daring  to  attack  the  darling  weak- 
nefies,  and  follies  of  falfe  chriftians;    in   proving  that 
true  chriftianity  is  fo  far  from  being  indefenfible,  thatir 
carries  its  own  evidences  with  it  j  or  in  other  words,  al! 
its  doftrines  plainly  fpeak  themfclves  to  be  the  will  of 
an  infinitely  wile,  and  good  God;  as  being  nioft  friend- 
Jy  to  fociety,  moft  helpful  to  government,  and  moft  bene- 
ficial to  every  individual ;    or,  in  one  word,  free  from 
all  prieft- craft. 

B.  There  is  one  obje6lion  which  will  always  ftick, 
you  will  be  reprefcnted  as  an  afFefler  of  novelty  ;  and 
that  it  is  pride  and  vain-glory,  which  makes  you  go  out 
of  the  common  road. 

A.  That  is  a  refleflion  all  muft  expeB,  who  endea- 
vor to  reform  any  prevailing  abufes :  They  little  under- 
Hand   human  nature,  who  do  not  fee,  that  novelty,  in 
this  cafe,  can  only  ferve  to  make  a  man  defpifed  by  the 
majority,  for  his  ignorance  ;  in  not  being  able  to  difco- 
ver  that  truth,  which  they,  at  firft   fight,  clearly  per- 
ceive; as  well  as  hated  by  them,  for   propagating  falfe 
doQrines;  and  inhumanly  treated  for   it,  if  it   clafhes 
(and  where  does  not  reformation  clafli)  with  the  intercft 
of  a  certain  fet  of  men,  who  have  two  thirds   of   man- 
kind, viz.   the  bigots  and  immoral,  intirely  at  iheir  de- 
votions.    But, 

I  am  fo  far  from  being  a  novelift,  that  all,  except 
where  theydifagree  with  ihemfelves,  muft  agree  with  me  : 
Are  not  all  of  my  fentiments,  who  own,  that  their  re- 
ligion contains  all  things  worthy  of  having  God  for  ;is 


O  I.  U    AS   T  H  h    CREATION.  365 

author :  For  that  fuppofes,  that  rcafon,  anicccdenlly  to 
rcvclaiion,  can  tell  ihcm  what  is,  or  is  not  worthy  of 
having  God  for  its  author:  And  do  not  all  recede  from 
revelation,  or,  which  is  the  fame,  recede  from  the  plain, 
obvious,  grammatical  conftruQion  of  its  words, 
whenever  that,  in  the  lead  point,  recedes  from  the  re- 
ligion of  nature  and  rcafon?  Which  being,  as  Dr.  Pri- 
dcaux  owns,  wrote  in  the  hearts  of  every  one  of  us  from 
the  creation;  is  '•  the  touchdone  of  all  religion;"  and 
that.  *•'•  if  the  gofpel  varies  from  it  in  any  particular,  or 
in  the  minuteft  circun>liances  is  contrary  to  its  righte- 
oufncfs;  that  is  flrong  enough  to  dcftroy  the  whole 
caufc;  and  make  all  things  elfe  that  can  be  faid  for  its 
fupport,  totally  ineffcQual."  Which  fuppofes,  we  can- 
not judge  of  the  truth  of  any  revelation,  till  we  appi)' 
10  it  the  louchftone  of  all  religion;  and  fee  whether  it 
agrees  with  that  in  all  particulars.  And  do  not  all,  with- 
out regard  to  the  plain  meaning  of  the  words,  in  inter- 
preting the  precepts  of  the  gofpel,  (which  are,  for  the 
mod  part,  delivered  in  general,  imdetcrmined,  and  ve- 
ry often,  hyperbolical  terms;)  fo  explain,  limit,  and 
redrain  thele  precepts,  as  to  make  then;  agreeable  to  the 
touchdone  of  all  religion,  the  nature  and  realbn  of 
things;  for  fear,  that  oiherwife  the)'  might  depreciate 
morality  :  And  in  this  cafe,  (hey,  as  it  is  allowed,  are 
the  bed  interpreters,  who  mod  recede  from  the  killing 
letter.  And  is  not  this,  in  tfFcB,  frying  with  the  pre- 
fent  bifhop  of  Bangor,  '•  That  the  gofpel  is  a  republi- 
cation of  the  law  of  nature  ;  and  its  precepts  declarative 
(;f  that  original  religion,  which  was  as  old  as  the  crea- 
tion. And,  '•  It  would  be  as  reafonable  to  fuppofe, 
that  three  angles  of  a  triangle  fhould  he  equal  to  two 
)ight  ones  in  one  age,  and  unequal  in  another;  as  to 
fuppofe,  that  the  duties  of  religion  flionld  dillcr  in  one 
age,  from  what  they  were  in  another;  the  habitudes, 
and  relations  from  which  they  flow,  coniiiniing  always 
the  fame. 

The  principles  I  maintain  are   fo   evident,  that   fhvy 
who  are  introduring  things  in  opnofitifin  to  thcrn.  .thHI 


366  CHRISTIANITY    AS 

yet  own  their  force.  Dare, any  fay,  that  God  is  an  ar- 
bitrary being,  and  his  laws  not  founded  on  the  eternal 
rcafon  of  things;  even  while  they  .are  contendingjor  his 
a6ling  arbitrarily,  and  giving  fuch  laws  as  are  founded 
on  mere  will  and  pleafure  ?,;  Will,  an*/  maintain,  that  our 
reafoning  faculties  were  not' given, us,' to  diflinguifli  be- 
tween good  and  evil,  rcligioh  and  fupertlition  ?  Or 
that  they  will  not  anfwer  the  end' for  which  they  were 
eiven  r 

Wi! I, aiVy^' affirm,  that'  th'c  natiirc  of  God  is  not  eter- 
r<ai iy  the 'finnc?  '  Or  th at  the  nat urc'  of  ma n,  is  change'd  ?" 
Of'  that  the  rela^bris  God,  and  man  (land  in  (o  one  anoth- 
er,'are  no't  always  the' fam^';  nay,  even  while  they  are." 
making  altcratibns'fn'thcrc  relations,  hy  fuppofing  new 
laws,' and' new- d^iitjes  ?  '    '        -^^   ■     •     ■ 

If  all  own, "that  God,  al  no   timej   fc'ouljd   have  anyr 
motives  to  give  laws  to  maiikitid',  but"  for  'their   good  j 
and  that  He  is,  a^'  all  'times,  eqijally  good,  and,' at  all^. 
time?;,  'a£ls 'upon  the  fame  motives;    mufl  they  not  own' 
v^ith  me,  except  they  are   inconfiftent  v.'itl^'i  themfelves," 
that  his  laws,'  at  all  times  mufl:  be  the  hrntl    And  that 
xht  good  of  marikin<il  is  the  teft,  the  criterion,  or  the  in- 
terna!  evidence,   by    v,'hich   we  arc   to  jiiage  of  all  his 
laws  ?  But,         " . 

If,  aftdr  all,  !  am  Oill  criminal,  it  mufl  be  in  not  own- 
ing, that  God  created  the  greateft  part  of  mankind  to 
be  damned;  or,  '  which  fs  the"  fame,  made  fuch  things 
neccffary  to'th.eir  falvation,  as  they  v;ere  incapable  of 
knowing  ?  Atld  in  my  aff^rting,  that  God'  is  a  re'warder 
of  fuch  as  diligently  feek  I'lim  ;*  though  they  do  not  feek 
him  under  the  diretlion  of  this,  or  that  fet  of  men;  who, 
provided  they  can  make  themfelves  neceffary  here,  care 
not  who  they  damn  hereafter;     And  thus. 

In  believing  with  St.  iPeter,  that  God  is  no  refpefter 
of  perfoiis;  but  in  every  nation  he  that  feareth  hitii,  and 
^vorketh  righteoufnefs,  is  accepted  with  him  :t  And  with 
St  Paul,'  thai  the  Gentiles  do  by   nature  the  things  con-- 

•^   H-N.  xi.  ^.  '     \   '-^  V.  34  "35.'  ' 


U  I  U    AS    r  II  E   C  R  1  . .  1     ,y  . : .  oCy'j 

taincd  in  the  law:  And  that  God  will  render  to  every 
man  (whether  believer,  or  unbeliever,)  according  to 
his  deeds:*  And  that  the  grace  of  God,  which  bringetli 

falvation, teaching    us, we  fhould    live    lobcrly, 

ri^hfeoudy,  and  godly  in  this  prcfcnt  world,  (which 
takes  ir>  the  whole  of  our  duly)  has  appeared  to  all  mcn,t 
and  at  all  times.     And, 

In  believing  v.'ith  our  {"aviour,  that  the  whole  need 
not  of  a  phyfician  ;'^  and  that  the  do6b'ne  he  taught 
(liews  itielf  to  be  the  will  of  God;  ard  that  he  did 
not  Ipeak  of  himlelf  ;^  and  in  believing  the  dcfcrip- 
tion  that  God  himfelf  gives  of  the  new  cc^venant  ;  I 
will  put  my  laws  into  their  minds,  and  write  them, 
in  their  hearts  : — They  iliall  not  teach  every  man  his 
neighbor. — They  Ihall  all  know  me  Iroin  tha  icall  to 
the  greatcft.jl 

In  a  word,  all  are  forced  to  own  thele  fentiments  1 
contend  foi",  except  the  Authropomorphites  ;  they, 
indeed,  faid,  that  fallible  rcalon  mull  give  place  to  in- 
lallible  revelation  ;  or  in  Dr.  Watcrl?nd's  words,  thac 
••  to  advance  natural  light,  that  is,  pagan  daiknsfs,  in 
oppofition  to  fcriptu re  evidence,  is  fetting  up  human 
conje6lurcs  above  divine  truths  :"  And  that,  hnccthc 
fcripture  fo  frequently  imputes  human  pnrts,  and  pat- 
fions  to  God,  we  ought  not  to  doubt  oi-  it  ;  o;::ly  be- 
caufe  we  cannot  reconcile  it  wi:h  that  philolopljy,  with 
which  the  bulk  of  mankind,  foi"  whom  the  fcriptpri.: 
was  chiefly  wrote,   are  entirely  ignorant  of. 

In  our^ncxt  conference  (it  being  hi,^h  time  to  puta;i 
end  to  this)  I  ihall  Ihcw  you  that  all  mankitid,  jews, 
Gentiles,  Mahometans,  <S:c.  agree,  in  owning  the  fut- 
ficiency  of  the  law  of  nature,  to  make  men  acceptabii; 
to  God  ;  and  that  the  primitive  Chrillians  believed, 
there  was  an  exa6l  agreement  between  natural  and  re- 
vealed religion  ;  and  that  the  excellency  of  the  latter, 
didconlill  m  beintj  a  reoubhcalion  of  the  former. 

^"   Rom.  ii.  :.^.    U.  \  Tir.  ii.  ii,    I'.'.  :|    Mat- ix.  \? 

)  J"hn  vii.  17.      Jl   Uvb.  viii.  10,    ij. 


368  CHRISTIANITY    AS 

For  the  prefent  take  thele  few  authorities;  "If," 
fays  the  renowned  Origen,  "  we  admit  the  judgment  of 
God  to  be  juft,  we  rnufl;  acknowledge,  that  there  can 
be  no  ground  for  the  punifhmcnt  of  finners,  unlefs  the 
common  conceptions  of  all  men,  are  fufficient  to  give 
them  a  found  underftanding  in  the  duties  of  morality. 
And  therefore,  it  is  not  to  be  thought  ftrange,  that 
thofe  things  that  God  has  taught  us  by  the  prophets, 
and  by  our  faviour,  were  implanted  by  him  in  the 
minds  of  men  ;  that  fo  every  man,  having  had  the  in- 
tention, andmeaning  of  the  law  written  in  his  own  heart, 
fhould  be  left  without  excufe  before  the  divine  tribu- 
nal."    And, 

La6lantius,  the  mo  ft  eloquent  of  the  fathers  feems 
raviflied  with  the  defcription  Cicero  gives  of  the  law  of 
nature  :  and  therefore,  choofes  to  exprefs  his  own  fenfe 
of  it,  in  the  words  of  that  philofopher.  "  The  law 
of  God,"  fays  he,  "  is  neceffary  to  be  obferved,  that 
will  lead  us  into  the  way  of  happinefs  ;  that  holy  and 
heavenly  law,  I  mean,  which  Marcus  Tullius  has,  as 
it  were,  divinely  defcribed  in  his  third  book  de  Repub- 
lica;  and  whofe  words,  I  will,  therefore,  fubjoin.  Right 
realon  is  a  law  of  truth,  confonant  to  nature,  implant- 
ed in  all  men,  uniform  and  eternal. — This  law  neither 
needs  to  be  propofed,  nor  can  it  ever  be,  either  in  whole, 
or  part,  repealed ;  neither  fenate,  nor  people,  can  dif- 
charge  us  from  the  obligation  of  it ;  we  need  not  look 
abroad  for  an  expofitor  to  make  us  underftand  it.  \t 
is  not  one  law  at  Rome,  another  at  Athens  ;  one  at  this 
time,  another  hereafter  ;  but  one  and  the  fame  immu- 
table law  continues,  and  extends  itfelf  to  all  times  and 
nations  ;  and  one  God  is  the  common  Lord  and  gov- 
ernor of  all  things.  He  it  is,  that  has  framed,  pro- 
pounded, and  eftablifhed  this  law  ;  and  whofoever  o- 
beys  not  him,  abandons  even  himfelf,  renounces  W\^ 
own  nature  ;  and  in  fo  doing,  fuflFers  adually  in  him- 
felf the  greatefl  punifhment,  though  he  efcapes  all 
things  elfe  which  are  deemed  fo." 

St.  Auftin  fays,  the  reafon  why  God  has  given  us  a 


OLD    AS   THE   CREATION.  369 

written  law,  is  not  bccaufc  his  law  was  not  already 
writtfn  in  our  hearts;  but  bccaulc  men  letting  out  their 
appetites  after  things  abroad,  became  ftrangcrs  to  them- 
felves;  and  therefore,  we  have  been  iummoncd,  and 
called  upon  by  him,  who  is  every  where  prefeni,  to  re- 
turn into  ourfelves :  For  what  is  thar  ihe  outward  writ- 
ten law  calls  for,  unto  ihofe  who  have  forlaken  the  law 
written  in  thoir  hearts;  but  return,  O  ye  tranfgreflbrs, 
to  your  own  hearts  ?"* 

I  fliall,  likewile,  (hew  you,  that  tfie  law  of  liberty, 
that  perfe6l  law  of  liberty,  which  we  are  obliged  to 
maintain  in  all  our  words  and  aftions,  as  the  law  we  are 
to  be  judged  by  ;t  does  not  confill  in  a  freedom  from 
things  of  a  moral  nature,  for  that  would  be  perfe6l  fla- 
very ;  but  from  all  thofe  things  as  are  not  of  fuch  a  na- 
ture :  And  that  it  is  evident  from  the  reafoning,  which 
runs  through  all  the  epiflles,  ihat  the  placing  religior> 
in  any  indifferent  thing,  is  inconfiflent  with  the  nature 
of  chriftianity ;  it  is  introducing  Judaifm,  or  what  (as 
chriftians  have  found  to  their  coftj  is  (lill  more  prejudi- 
cial. 

And  therefore,  inftead  of  tranfcribing  the  beft  part  of 
the  epiltlcs,  I  fliail  only  mention  a  text,  or  two:  The 
apoftle  of  the  Gentiles  not  only  fays,  Stand  fad  in  the 
liberty,  wherewith  Chrilt  hath  made  you  free;  but  de- 
clares. Wherever  the  fpirit  of  the  Lord  is,  there  is  liber- 
ty ;  and  coiifequently,  that  they  who  impofe  any  indif- 
ferent things,  as  part  of  religion,  fin  againll  our  chrifti^ 
an  liberty;  and  aft  by  another  fpirit  than  that  of  the 
Lord:  And  I  am  afraid,  that  in  tliis,  as  well  as  in  ma- 
ny other  cafes,  the  fpirit  of  the  Lord,  and  the  fpirit  of 
the  church,  in  mofl  places,  have  been  very  oppolitc. 
And  lell  wc  fliould  millake  in  ihis  important  pomt,  the 
apoftle  likewife  tells  us,  not  only  in  uiiat  things  the 
kingdom  of  (^,od  does,  but  in  what  things  it  does  not 
confifl:;  The  kingdom  of  Cnd  is  not  meat  and  drink, 
but  righteoufnefs,  peace,  and  jov  in  the  holy  ghoft;  for 

Z  z     ' 
■••■  Ifaiali  xh'i.  S,        +  Jamt^s  i.  0 


370 


CRKISTIANITY    AS 


he  that  in  thefe  things  fervelh  Chrift,  Is  acceptable  to 
God,  and  approved  of  man :  Let  us,  therefore,  follow 
after  the  things  which  make  for  peace,  and  things  where- 
with we  may  edify  one  another,*  If  thefe  are  the  only 
things,  by  which  we  can  ferve  Chrift,  and  which  will 
make  us  acceptable  to  God,  and  approved  of  men  ;  can 
fuch  things,  as  have  no  tendency  to  promote  righteouf- 
nefs,  peace,  and  joy  in  the  holy  ghoft,  make  us  iervice- 
able  to  Chrift,  or  acceptable  either  to  God,  or  man  ? 

Thefe  words  of  the  apoftle,  though  they  need  no  pa- 
raphrafe,  yet  I  ftiall   mention   what  Calvin  fays  on    this 
place  ;  Nam  fieri  non  potejl,  uhi  quifpidm  Deo  acceptm 
efl  ac  hominibus  probatits.,  quin  perfeBe  in  ipfo  vigeat  ac 
Jlorcat  regnum  Dei.      Qui  tranquilla  placidaq  ;  confcien- 
tia  per  juftitiam  Jervit  Clirijio,  tarn  hominibus  quam  Deo 
fe  approbat.      Ubi   ergo  eji  jiijiitia,   S  pax^   &  guadium 
Jpirituale,  illic  regnum  Dci  Juis  omnibus  numeris  efl  ah- 
folutum.     And  with  Mr.   Mufculus,  and  others  of  our 
firft  reformers,  agree.     And   if   the  kingdom  of  God, 
which  has  thefe  things,  is  abfolutely  perfefl,  omnibus  fii- 
is  numeris  abfolutum  ;  it  can  only  be  the  kingdom  of  fa- 
tan,  which  requires  things  of  a  different  nature  :    And  if 
it  is  in  thefe  things  only  we  can  ferve  Chrift,  others  can- 
not be  introduced,  but  for  the  fervice  of  antichrift. 

However,  I  fhali,  at  prefent,  content  myfelf  with 
faying,  There  are  but  two  ways  for  any  thing  to  oblige; 
either  from  the  reaion  of  the  thing,  or  elfe  from  a  pofi- 
live  command  :  Now,  if  there  are  no  fuch  things,  as  are 
commanded  to  be  obfcrved  at  all  times,  and  by  all  peo- 
ple; and  no  commands  can  oblige  thofe,  to  whom  they 
were  not  given;  we  have  no  way  left,  to  know  what 
things  oblige  perpetually,  but  from  their  nature;  Vv'hicli 
will,  fufficiently  diftinguifli  them  from  thofe,  which  (in 
fo  mifcellaneous  a  book  as  the  bible,  taking  in  fuch  a 
vaft  period  of  time)  might  be  given  upon  certain  occa- 
lions,  and  particular  reafon ;  in  which  we  are  no  ways 
concerned,  than  like  them,  to  aft  according  as  the  cir- 

*  RouK  xiv.    17,   18,   19, 


OLD    AS  THE   CUEATION. 


S7» 


ciimdances  we  are  in  require.  Without  this,  chriftians 
would  have  no  certain  rule,  to  know  what  precepts  o- 
blige  perpetually;  all  bein;^  alike  commanded  in  fcrip- 
ture,  without  making  any  difl'crencc;  no  precepts  being 
faid  to  bind  all  mankind,  or  to  bind  any  for  ever,  ex- 
cept thofe  relating  to  the  Jewifli  oeconomy  ;  which  in 
an  hundred  places,  we  arc  told,  are  to  lad  for  ever. 

To  comprize  the  matter  in  few  words,  what  I  have 
been  endeavoring  to  prove,  is, 

Firj}^  That  there  arc  things,  which,  by  their  internal 
excellency,  fhew  themfclves  to  be  the  will  of  an  infinite 
wife,  and  good  God. 

Secondly^  There  are  things  which  have  no  worth  in 
themfelves;  yet  becaule  thole  that  have,  cannot  many 
limes  be  pei formed  without  them,  thefe  are  to  be  confi- 
dercd  as  means  to  an  end  ;  and  being  of  a  mutable  na- 
ture, arc  left  to  human  difcretion,  to  be  varied  as  bed 
fuits  ihofe  ends;  for  the  fake  of  which  only  they  are  in- 
Ititutcd. 

Thirdly,  That  there  are  fomc  things  fo  indifferent,  as 
not  to  be  confidered  either  as  means,  or  ends;  and  to 
place  any  part  of  religion  in  the  obfervalion  of  thefe,  is 
highly  fuperlliiious.  And  I  may  venture  to  lay,  He 
that  carries  thefe  diftinBions  in  his  mind,  will  have  a 
truer  notion  of  religion,  than  if  he  had  read  all  the 
fchoolaien,  fathers,  and  councils. 

B.  I  own,  it  is  time  to  give  you  fome  refpite,  and  to 
thank  you  for  the  favor,  which  cannot  be  too  much  ac- 
knowledged ;  in  thus  freely  communicating  your  tho'ts 
on  this  important  fubje6l ;  and  doing  it  after  fuch  a  man- 
ner, as  cannot,  were  this  conference  to  be  publiflied, 
ofTend  perfons,  though  of  the  greateft  gravity,  who  have 
the  intcred  of  turth  at  heart. 

A.  Before  we  part,  I  mud  remind  you  of  the  occa- 
fion  of  this  conference;  for  though  you  plainly  faw,  that 
God  never  intended  mankind  fhould  be  without  religi- 
'•n  ;  or  could  ordain  an  imperfc61  religion  ;  and   there- 


372  CHRISTIyVNITY    A3 

fore,  did  not  fee  how  to  avoid  concluding,  there  muil 
have  been  from  the  beginning,  a  religion  mod  perfe6l 
which  mankind,  at  all  times,  were  capable  of  knowing; 
yet  you  were  at  a  lofs,  how  to  make  out  chriftianity  to 
be  this  perfed,  this  original  religiofi  r  How  far  I  have 
gone  in  removing  this  difficulty,  you  bed  know.  All  I 
can  fay,  is,  I  am  willing,  whenever  you  pleafe,  to  re- 
fume  the  conference;  and  begging  leave  to  repeat  what 
I  have  mentioned  at  firfl;,  am  ready  to  give  up  my  hy- 
pothefis,  if  you  can  name  one  attended  with  few  diffi- 
culties; and  likewife,  to  affure  you,  that  if  I  have  ad- 
vanced any  notion,  which  does  not  naturally,  and  ne- 
ceffarily  fiiew  iifelf  to  be  the  will  of  God;  by  tending 
to  promote  his  honor,  and  the  good  of  man  ;  I  here 
intirely  renounce  it:  And  by  not  perfifting  to  defend 
error,  give  this  uncommon  mark  of  an  ingenius  difpo- 
fition.     Errare  pojfum^  Hcereticns  ejfc  malo. 


FINIS, 


